Sapience Institute Live: With Mohammed Hijab & Hamza Andreas Tzortzis (2021-04-04) ​

0:00:01 assalamualaikum
0:00:03 welcome to sapience live
0:00:07 we've been offline for a little while
0:00:10 for a little while
0:00:12 about um maybe two three weeks um just
0:00:15 you a few issues
0:00:17 and alhamdulillah we're all back alive
0:00:20 and kicking
0:00:22 this saturday here to speak to you
0:00:25 as always and to address
0:00:28 any questions concerns comments you have
0:00:32 about the work that sapience institute
0:00:35 produces
0:00:36 now there's been a lot of work in the
0:00:38 last couple of weeks in fact i just saw
0:00:40 a video today
0:00:42 um that was released on the sapiens
0:00:44 institute
0:00:45 channel um so interesting novel content
0:00:48 coming out regularly
0:00:49 and we want to talk to you we want to
0:00:52 actually
0:00:53 have a discussion with you about the
0:00:56 content that we put out so i'm going to
0:00:59 be putting out the link
0:01:02 there also i'm going to request
0:01:05 um something that you know with uh we've
0:01:09 we've said previously but it's worth
0:01:10 saying again
0:01:12 please treat this as your daughter
0:01:14 workshop
0:01:15 please treat this as you know a way
0:01:19 for you to be able to address any
0:01:22 questions you have
0:01:24 any questions comments thoughts
0:01:27 musings on anything unrelated
0:01:31 to the topic that we uh deal with as
0:01:34 sapience institute
0:01:36 is something which we cannot really deal
0:01:39 with so let's try and stick to that
0:01:40 inshallah
0:01:41 masha'allah already we have people
0:01:45 joining us so let's start off with the
0:01:47 first
0:01:49 they've gone so we'll go with brother
0:01:52 assalam
0:01:58 hi i'm fine man thank you yes where are
0:02:01 you calling from
0:02:02 um i'm from the netherlands why shall i
0:02:04 which part
0:02:06 uh from rotterdam oh okay mashallah we
0:02:09 went to rotterdam a few years ago we did
0:02:11 a dollar training course there
0:02:13 oh masha'allah very nice yeah there's a
0:02:15 brother called sofiane
0:02:17 i don't know if you know him there are
0:02:19 many many civilians
0:02:20 yeah he's very active in the tower he's
0:02:22 a moroccan brother
0:02:24 oh no i haven't uh seen one yeah there's
0:02:26 actually two sufjans very active in the
0:02:28 netherlands yeah martial
0:02:31 islam have you heard of them uh no i've
0:02:34 not heard them
0:02:35 yeah they're a rotterdam based our
0:02:37 organization but anyway
0:02:39 off to you what's your thoughts today
0:02:42 um so i really have a question because
0:02:45 um so there are like ambiguous verses in
0:02:48 the quran
0:02:49 right and my question is like why didn't
0:02:52 allah reveal like
0:02:54 um every uh like ayah
0:02:57 as an uh you know like fully explained
0:03:00 why are there like
0:03:02 ambiguous first in the quran what is the
0:03:04 need for ambiguity
0:03:06 to be in the quran you know that's my
0:03:08 question
0:03:11 you know the thing is when we're talking
0:03:14 about ambiguous let's
0:03:16 let's
0:03:27 has two primary meanings in arabic
0:03:29 language
0:03:30 one of them is that it's it means
0:03:32 similarity
0:03:33 i mean and the other one is that
0:03:38 uh there is ambiguity as you've as
0:03:40 you've correctly said
0:03:42 now there are others in the quran
0:03:57 so how do we understand both of those
0:04:00 verses
0:04:00 right yes from one perspective all of
0:04:03 the verses in the quran
0:04:05 are very explicit from one perspective
0:04:07 all of the verses in the quran
0:04:08 are very explicit in the sense that
0:04:10 allah doesn't speak in code
0:04:12 allah does not speak um in a way which
0:04:15 is encrypted we don't understand it
0:04:18 you know it's every love and even every
0:04:20 half including them
0:04:25 broken letters everything carries a
0:04:28 meaning there's no gibberish in the
0:04:29 quran there's no
0:04:31 quran there's not there's nothing uh
0:04:33 additional or superfluous in the quran
0:04:35 there's no
0:04:36 so there's nothing superfluous in the
0:04:38 quran and there's and there's no
0:04:40 additional things that don't need to be
0:04:41 there in the quran however
0:04:43 when we say now what what does allah
0:04:45 actually say about those
0:04:47 shabby hats who are they mother shabby
0:04:48 head to
0:04:50 because it doesn't say them to shampoo
0:04:53 and then full stop it says
0:05:12 and this is important so it says that
0:05:14 those who have some
0:05:15 some corruption in their hearts will
0:05:17 follow those verses
0:05:19 which are ambiguous that they're trying
0:05:21 to pursue fitna and they're trying to
0:05:23 understand what it means
0:05:25 and then the next part says
0:05:28 only allah knows what we love those
0:05:30 particular verses
0:05:35 and the ones who have
0:05:51 is it to be connected is it conjunctive
0:05:53 or is it separate now there's a
0:05:54 difference of opinion
0:05:56 some scholars say that in fact there's
0:05:58 no wack thing there's
0:06:00 it does wassal so you continue reading
0:06:02 meaning
0:06:03 that those ambiguous verses are unknown
0:06:06 to the people who have
0:06:07 suffered and other scholars say no
0:06:09 actually there are some ambiguous verses
0:06:10 that the full extent to them will only
0:06:12 be known when allah subhanahu wa
0:06:14 by allah and both in a way have their
0:06:18 uh their own way of being correct that
0:06:20 those two verses are not contradictory
0:06:22 all those two understandings of the
0:06:23 verse i don't contradictory
0:06:24 understanding
0:06:26 in summary even simple things sometimes
0:06:30 can be complicated to some people if you
0:06:33 go to a child
0:06:34 and you like i've got a four-year-old
0:06:36 child yeah i've got three children one
0:06:38 of them's four years old
0:06:42 and and the boy doesn't you know i don't
0:06:45 know if this is normal
0:06:46 i don't know i haven't had a
0:06:47 conversation with you but but the boy is
0:06:49 not very good at
0:06:50 counting
0:06:50 [Laughter]
0:06:54 could he be more vague than that
0:06:57 whatever i i tried to explain to him
0:07:00 break it down you know this kind of
0:07:01 things two plus two
0:07:03 you know i mean he knows what two plus
0:07:04 two equals but when you go further
0:07:06 deeper and stuff the boy starts to get
0:07:08 confused yeah but sophian wouldn't be
0:07:10 confused to this
0:07:11 if i say what's four plus four he'll say
0:07:13 it's a after says what's a plus eight
0:07:15 you'll say sixteen
0:07:16 and if i say what's 16 plus 16 he'll say
0:07:19 it's 32.
0:07:19 my son would have definitely not
0:07:21 understood those things right
0:07:23 so for him it's not it's a simple matter
0:07:25 but for him it's not simple at all
0:07:27 for him it requires serious elaboration
0:07:29 for him it will require years
0:07:31 to understand so so for sure ambiguity
0:07:35 is perspective
0:07:36 okay it's always going to be perspective
0:07:39 the depth of the quranic message
0:07:41 some things were some things that are
0:07:44 referred to because allah says
0:07:47 we haven't left anything from the book
0:07:49 in in other words mujmalin
0:07:51 in generalities allah has not left
0:07:53 anything from the book
0:07:55 there are going to be some things which
0:07:56 allah tries to communicate and only a
0:07:58 portion of the
0:08:00 uh of the people will know what they are
0:08:02 and that is not to that is not because
0:08:05 that is not because allah is trying to
0:08:07 be encrypted in his messaging
0:08:11 that is because it's just that the
0:08:13 nature of human beings
0:08:14 right the nature of human beings not all
0:08:16 of us have the same ah
0:08:19 that the minds go up and down so some
0:08:22 people know what some people will not
0:08:23 know
0:08:24 allah says in the quran
0:08:41 you know when something like an
0:08:42 emergency comes to them
0:08:44 they they they they announce it
0:08:47 had they returned it to the prophet's
0:08:50 messenger
0:08:51 the rasool right the messenger
0:09:12 when he when he speaks to the people he
0:09:14 speaks to the people as individuals
0:09:15 but as communities and not only just as
0:09:18 communities he speaks to the people
0:09:19 sometimes
0:09:20 as intellectuals the prophet muhammad he
0:09:22 says
0:09:30 whoever and you might not think this is
0:09:33 related but it is very much related
0:09:34 whoever he pretends to be a doctor
0:09:38 and he's not known as a doctor in other
0:09:40 words he hasn't got the qualifications
0:09:41 for it or he has not got the training
0:09:42 for it
0:09:43 or he's he has a good experience in it
0:09:47 and then he goes and harms someone then
0:09:50 he's going to be responsible for that
0:09:52 he's going to be responsible for that
0:09:53 for that reason therefore
0:09:56 you know the quran says
0:09:59 go and ask the people of of knowledge if
0:10:03 you don't know
0:10:04 so if the quran is going to be a guide
0:10:06 for all humankind
0:10:08 there needs to be a multifaceted
0:10:09 approach of how to deal with human
0:10:11 life and societal life and so the quran
0:10:14 needs to be able to
0:10:15 in order to give ultimate guidance and
0:10:17 proper guidance
0:10:19 to speak to different audiences
0:10:20 sometimes that allah speaks sometimes to
0:10:22 ali kitab
0:10:24 now i'll tell you something that lay
0:10:26 muslim doesn't know about kittens
0:10:27 beliefs
0:10:28 right think about this for a second like
0:10:30 you know go to a village in morocco
0:10:32 yeah you're from morocco yeah go to a
0:10:34 village in morocco where you're from
0:10:36 and you ask the old lady about what do
0:10:38 you what is
0:10:39 it and trinity and stuff she doesn't
0:10:41 know allah don't know
0:10:43 yes no so what allah says
0:10:47 he's speaking to the christians for for
0:10:49 that woman in the village she doesn't
0:10:50 know what's going on
0:10:52 but allah needs to speak to these people
0:10:53 in order to call him to guidance
0:10:55 likewise allah could be saying
0:10:59 making a logical argument now you go to
0:11:02 the old woman in the village she doesn't
0:11:03 know what's happening or the old man
0:11:04 they don't know what's going on but then
0:11:06 an atheist understands
0:11:07 or someone who's versed in philosophy
0:11:09 starts to understand this is actually a
0:11:11 logical argument for
0:11:12 the creator so allah sometimes
0:11:15 is speaking to certain people in order
0:11:18 to guide
0:11:18 one sometimes other people who don't
0:11:20 have that background knowledge
0:11:22 will not be able to understand what's
0:11:24 going on
0:11:25 and and that is the bottom line at the
0:11:28 end of the day that's why some it's
0:11:29 ambiguity
0:11:31 is relative okay ambiguity is only
0:11:34 relative to the person who's receiving
0:11:36 and doesn't understand and so in this
0:11:38 case there's always going to be some
0:11:39 verses in the quran that's going to be
0:11:40 ambiguous to some people
0:11:42 but those are required verses a for
0:11:45 guidance
0:11:46 and b to create a society of people that
0:11:49 can work together
0:11:51 right in order to create the best and
0:11:52 most efficient results
0:11:55 that was a perfect answer man yeah
0:11:57 you've made my day thank you
0:12:00 i like that everyone should be saying
0:12:03 when we ask the questions
0:12:08 thank you bro yes
0:12:17 um next let's go to mystery
0:12:29 uh i just had some questions about um
0:12:31 the recent video on the
0:12:32 adam anderson video on the 60
0:12:35 cubits um did brother hijab ever um
0:12:39 addressed the square cube law in that
0:12:40 video i didn't maybe i skipped over or
0:12:42 something but
0:12:43 did you talk about it anyway
0:12:48 what was the question so i don't
0:12:49 understand so
0:12:51 basically do you know what the square
0:12:52 cube law is
0:12:54 what you say the square can you hear me
0:12:57 clearly
0:12:59 i hope so oh my god
0:13:03 well uh there's somebody who just
0:13:05 entered the office said that just wants
0:13:06 to
0:13:07 he wants to slowly come in and pretend
0:13:12 i think you should answer this question
0:13:13 he's saying words i don't know
0:13:23 so i had a question about um you know
0:13:25 the square cube law
0:13:26 in which um with adam you know what i'm
0:13:29 talking about
0:13:30 no okay maybe
0:13:34 maybe if you explain the law we'll be
0:13:36 able to unpack some of its concepts but
0:13:38 what's the law bro
0:13:39 so basically the way that i understood
0:13:41 it was that
0:13:43 from like let's take an ant for an
0:13:45 example um
0:13:46 now basically when an object undergoes
0:13:49 i'm giving you the google definition
0:13:50 when an object undergoes a proportional
0:13:52 increase in size
0:13:53 its new surface area is proportional to
0:13:55 the square of the multiplier
0:13:57 and its new volumes proportional to the
0:13:59 cube of the multiplier so basically it's
0:14:01 saying that
0:14:02 when like in let's say for instance an
0:14:04 and let's say proportionalizes it to a
0:14:06 like a gigantic end
0:14:07 it'll collapse within itself because it
0:14:09 can't speak
0:14:10 that was dealt with in the that was done
0:14:12 within the video problem it was
0:14:14 okay yeah
0:14:29 it was it was a really good video
0:14:30 because not only did it give the opinion
0:14:33 that
0:14:33 there are narrations that he also
0:14:35 mentions that it's from fisa
0:14:37 yeah but also it says so if you look at
0:14:40 the empirical
0:14:40 reality today there is
0:14:44 no philosophical logical inferential
0:14:46 ground for even to reject this hadith
0:14:47 yeah
0:14:48 by virtue of many things so the first
0:14:50 thing that you mentioned was
0:14:52 biology it was a force analogy the
0:14:54 second
0:14:55 see i'm learning
0:15:04 the second thing you mentioned was the
0:15:07 paleontology
0:15:08 that we have 99.9 we don't even we don't
0:15:11 have zero point zero one percent
0:15:12 of the fossils let's be honest you said
0:15:14 you learned from me i learned that from
0:15:15 support oh did he
0:15:16 yeah i i i was chatting to him
0:15:20 for you know me and the a few other
0:15:22 brothers that were there
0:15:23 you know them that were doing the
0:15:26 brainstorming for this
0:15:27 we call sabor he was the one who was
0:15:28 good but conceptually i think he i i
0:15:30 haven't heard this argument before
0:15:32 i don't think you'll find it
0:15:37 we'll try we try and bring something new
0:15:42 so yeah how's the livestream so far we
0:15:45 just have one we just started just quite
0:15:46 practically we just had one question and
0:15:48 then the one that you just heard okay
0:15:50 so should we get someone else on or i
0:15:51 don't know how to do it yes so you
0:15:53 choose somebody
0:15:54 let's see you see who's been waiting i'm
0:15:55 not regretting this guy so if i if i
0:15:57 if i get someone to jump the cube please
0:15:59 forgive me
0:16:01 um
0:16:04 isn't that the guy that spoke uh
0:16:05 mohammed's already here okay so let's
0:16:07 add someone else on or remove him
0:16:09 uh muhammad shall we uh you ready to go
0:16:11 bro
0:16:12 yeah hello
0:16:16 how are you speak to us
0:16:19 okay so you can hear me yes
0:16:22 okay first of all i cannot believe this
0:16:24 i'm actually talking to you
0:16:27 um yes some so this is this is good this
0:16:29 i like this
0:16:32 i think he must be talking to you
0:16:38 yeah yes brother how are you doing man i
0:16:40 bless you what would you like to say
0:16:42 and uh what do you have a question or a
0:16:45 comment or anything to say
0:16:52 i think he's gone mohamed
0:16:57 all of this oh this nice talk can you
0:17:00 just leave us
0:17:01 no i think it's probably because of um
0:17:03 sometimes internet problems so
0:17:05 what i'll do is i'll take mohammed off
0:17:07 and if his internet gets fixed we could
0:17:09 bring it back on
0:17:11 um just bear with me so we have here
0:17:13 who's this brother his brother's called
0:17:15 i can't read can you read that bro
0:17:20 nev now fight shaykh sir i don't know
0:17:24 what's wrong with the screen i don't
0:17:25 know it's muted
0:17:27 yeah i meet him yeah
0:17:43 yeah how do we get him to speak so
0:17:46 can we go to the next person budi please
0:17:56 [Laughter]
0:17:58 yes
0:18:01 i'm sorry i'm nervous a little bit no
0:18:03 worries
0:18:05 but miss my brothers i know you're kind
0:18:07 of arabic so
0:18:08 no no it it it it sounded like my
0:18:11 sister's this way yeah
0:18:14 yeah because when we talk informally in
0:18:17 arabic we say
0:18:19 we mix them sometimes that's why oh
0:18:22 really
0:18:25 is another thing uh i wanted to uh to
0:18:28 ask you a question
0:18:29 i've seen a video of of a brother
0:18:32 muhammad hijab
0:18:33 answering the question about kadar and
0:18:35 kadar and he said that we can't fully
0:18:38 understand it or explain it we just say
0:18:41 just
0:18:42 have to accept the fact that it is that
0:18:44 god is able to do
0:18:46 allah is able to do so but my question
0:18:49 is if we say
0:18:50 like i have a dilemma if we say that
0:18:54 god created is able to create the
0:18:58 like in a way that we he's decided
0:19:01 everything and it is
0:19:02 our choice and let's say in this
0:19:05 scenario i end up
0:19:07 also in hell can't god create
0:19:10 also a scenario where i in his will
0:19:13 and my own will as well take a choice to
0:19:16 lead me to
0:19:17 to jannah where i end up in paradise
0:19:20 because
0:19:21 god is capable of everything in this
0:19:23 case he's capable of
0:19:25 making a scenario where in my free will
0:19:27 i would end up in hell
0:19:28 and another one where in my fury will i
0:19:31 would end up in heaven
0:19:36 says
0:19:39 if they were returned they would have
0:19:42 gone back to doing what they used to do
0:19:45 this is a very important ayah it's one
0:19:47 of the most important ayats
0:19:50 one of the
0:20:01 where it says
0:20:09 they would have gone back to doing what
0:20:11 they were doing in the first place
0:20:13 meaning that the first test was fair
0:20:18 yeah i've i find it a little bit hard to
0:20:22 understand what's that look let me tell
0:20:24 you something let me tell you something
0:20:26 my brother what's your name again
0:20:30 abdulrahman you can say after man
0:20:34 this issue of compatibilism okay let's
0:20:38 just call it that for the sake of
0:20:39 argument
0:20:40 how can determinism and free will exist
0:20:44 at the same time yeah there is no
0:20:46 analogy
0:20:47 there is no human analogy that
0:20:50 can describe how that can work and i can
0:20:53 tell you this from doing a lot of
0:20:54 research on this matter
0:20:56 um i i was recently reading
0:21:00 the stoics
0:21:06 and they were saying look it's like um
0:21:09 the very famous example actually of a
0:21:11 cylinder in a cone
0:21:13 and they said if you put a cylinder and
0:21:14 a cone on the top of a hill
0:21:17 and you push the cylinder and you push
0:21:19 the cone the cylinder is going to roll
0:21:20 the cone is going to stay still yeah
0:21:23 that is because of an intrinsic property
0:21:25 within the cylinder
0:21:27 in the case of the cylinder its round
0:21:29 ability its roundability
0:21:31 as opposed to an intrinsic
0:21:33 characteristic inside the cone
0:21:35 in this case a flat surface if you push
0:21:38 the flat surface of the cone it's not
0:21:40 moving right if even if you go to the
0:21:41 top of the mount
0:21:42 if you push the cylinder or roll because
0:21:44 of something inside and they were
0:21:46 basically making the argument from
0:21:47 compatibilism by saying this
0:21:49 they're saying everyone has some
0:21:51 property within them
0:21:52 okay this is their argument
0:21:56 everyone has a property within them that
0:21:59 yes there is an antecedent
0:22:01 set of events that come before or causal
0:22:04 uninterrupted chain
0:22:06 when it pushes somebody okay there's two
0:22:09 ways of reacting to it and that depends
0:22:10 on what kind of
0:22:12 intrinsic nature you have so we're
0:22:14 making the argument that
0:22:15 if for example life's events pushes you
0:22:18 in a certain way
0:22:19 and if you're a ball you're gonna roll
0:22:21 if you're a cone you're gonna stay still
0:22:23 on the top of the hill right
0:22:24 and they were trying to make the
0:22:27 argument that look this is exactly how
0:22:29 they believed in determinism as well i
0:22:31 believed in zeus by the way right as you
0:22:33 know
0:22:33 and they believe zeus determined
0:22:35 everything so they said okay well
0:22:36 zeus determined everything but at the
0:22:38 same time there's human free
0:22:40 will and they they define free will in
0:22:42 this way this intrinsic
0:22:43 nature of human being which can which
0:22:46 can be moldable in certain ways
0:22:48 uh and and then there's that push right
0:22:50 and then the push goes in
0:22:52 and look it might sound like a great
0:22:54 analogy
0:22:55 um basically he said compare this first
0:22:58 of all let me just tell you what the
0:22:59 analogy is then
0:23:00 he said compare this with a man who's
0:23:03 been pushed in a situation
0:23:04 where he's now got you know uh he sees
0:23:08 money on this on
0:23:09 the street yeah he can either take the
0:23:10 money and go or he can
0:23:12 he can try and find the person who the
0:23:14 money belongs to so in other words they
0:23:17 push
0:23:17 they push to the same event but the
0:23:20 money that they have
0:23:21 they they have a decision to make it
0:23:23 have to do with it right the truth of
0:23:25 the matter is this is an overly
0:23:26 simplistic
0:23:27 uh analogy and it doesn't do a good job
0:23:30 in explaining all the variables of
0:23:32 uh and like this is probably one of the
0:23:34 best analogies i've seen
0:23:35 but it doesn't do a good job of
0:23:36 explaining uh everything
0:23:39 and there's no analogy and i've seen a
0:23:41 lot of them like for example even one
0:23:43 analogy which made me think it was the
0:23:44 right one for some time
0:23:46 that a man jumping into this swimming
0:23:48 pool but at the same time he's being
0:23:50 pushed with the same force
0:23:52 into the swimming pool he couldn't have
0:23:55 done otherwise but he was going to do it
0:23:56 anyway
0:23:57 right but then i thought to myself no
0:24:00 this was this was going for me for a
0:24:01 long time and then i thought critically
0:24:02 about it
0:24:03 there's a problem with the analogy the
0:24:05 analogy is you know on the determinist
0:24:07 model that even the man jumping himself
0:24:09 that's determined
0:24:11 exactly because god created our thoughts
0:24:14 our wills
0:24:15 everything thank you very much and a lot
0:24:18 yeah and a lot of these analogies also
0:24:20 uh they presuppose something that's not
0:24:23 in line with the divine nature
0:24:24 yes meaning that allah is independent
0:24:29 yes and that is a problem and that
0:24:31 always that's that's exactly right
0:24:33 because if you go with that knowledge
0:24:34 that we're just talking about now
0:24:36 the guy doesn't jump in independently if
0:24:38 we're thinking about reasoning because
0:24:40 in islam when we talk about independence
0:24:43 that's only to allah right because he's
0:24:45 the only one who's
0:24:46 the necessary existence there's no one
0:24:48 who is
0:24:49 everything is hadith in that sense
0:24:50 everything is caused so then you have
0:24:52 these tensions the question is
0:24:54 how can it be possible to have a
0:24:56 symbiotic
0:24:58 this is the question you're practically
0:24:59 asking which is the million dollar
0:25:01 question which has been asked for 2500
0:25:03 years
0:25:03 in philosophy could even give you a
0:25:05 thought experiment maybe
0:25:06 it will explain more about how i think
0:25:09 that
0:25:10 we are either uh not free
0:25:14 or we are victims of our uh like life
0:25:18 because let's say that if you if you are
0:25:21 if i take you when you are a child
0:25:22 and throw you in other in another
0:25:24 circumstances
0:25:26 uh would you take the same choices if
0:25:29 yes that would mean that you are not
0:25:30 free
0:25:31 yeah that you are very programmed to do
0:25:33 that because
0:25:35 no matter what the input is the output
0:25:37 is the same
0:25:38 but if you if you don't yeah if you
0:25:41 don't then
0:25:43 yeah okay let me let me come to you
0:25:45 right yeah
0:25:46 let me tell you let me take you out of
0:25:48 your misery but would you respect
0:25:49 you will never ever please please
0:25:52 let me tell you you will never
0:25:56 ever find an analogy which correctly
0:26:00 and holistically displays
0:26:03 uh godly determinism and human free will
0:26:05 those two things in an analogy of human
0:26:08 that we can conjure in our minds is
0:26:10 you're not gonna find it
0:26:11 you will not find an analogy that is
0:26:13 gonna if you go back to the stoics all
0:26:15 the way to the modern day there's not
0:26:17 gonna be an analogy that
0:26:18 does this thing justice now how do we
0:26:20 explain the symbiosis if you wanna call
0:26:22 it that or the compatibilism
0:26:23 we believe in a compatibilism there's
0:26:25 two things that we can be sure of
0:26:27 as for this we can be sure
0:26:28 philosophically and we can be sure
0:26:30 theologically there are two things we
0:26:31 can be sure of
0:26:33 i'm sure i have choice now let me
0:26:36 explain
0:26:36 my key terms okay there's two ways of
0:26:39 understanding this
0:26:40 uh you can i understand this in the way
0:26:42 that the classical compatibilist
0:26:43 understood it which is not the way we
0:26:44 understood it
0:26:45 which is according to the principle of
0:26:46 alternative possibilities right
0:26:48 that i could have done otherwise i could
0:26:51 have done otherwise
0:26:52 yeah we don't believe we could have done
0:26:54 otherwise that's not correct that's not
0:26:56 what we believe
0:26:57 that is not choice that's not my
0:26:58 understanding of choice i prefer
0:27:00 irada right for me israel
0:27:04 which is uh it's an internal
0:27:07 psychological thing
0:27:08 which human beings come to by themselves
0:27:11 okay and this is the uh the definition
0:27:14 of ibm samia and
0:27:16 so they both they say it's not something
0:27:17 for hajj anyways it's not something
0:27:18 which comes out in the kharaj
0:27:20 that's the first things iran is if you
0:27:22 want to put it in one word which means
0:27:24 preference number one which is internal
0:27:26 psychological number two is this
0:27:28 i am sure i have preference i am 100
0:27:32 sure i have preference as first person
0:27:34 subjective
0:27:34 and i'm as sure as that as anything else
0:27:36 in fact you are sure because you
0:27:38 wouldn't have this conversation with me
0:27:39 if you didn't
0:27:40 if you didn't believe that if if if we
0:27:42 didn't believe we had preference
0:27:44 then conversa these conversations are
0:27:46 predicated on these things
0:27:48 someone called harry frankfurt he wrote
0:27:50 a very interesting and important
0:27:52 uh 17-page document which i forget the
0:27:55 name of
0:27:56 but it's a 17-page document where he
0:27:58 talks about what he called
0:27:59 he says there's three types of and i
0:28:01 like this you know i've spoken to
0:28:03 before i like the way he breaks it down
0:28:05 and it's not
0:28:06 not in line with what we believe in
0:28:09 he says that there's something called
0:28:11 first person sorry first
0:28:12 order desires which is i like something
0:28:15 second order desires which is i
0:28:17 am motivated to do something or i want
0:28:20 to want something
0:28:21 and second order volition which means
0:28:23 that i can attach values to something
0:28:25 i am sure i can do all three of those
0:28:27 things okay according to the frankfurt
0:28:29 model i am sure
0:28:30 from a first person subjective
0:28:31 perspective i can do i can do all those
0:28:33 things i'm sure is that in anything else
0:28:35 but i'm also sure i'm also sure
0:28:38 that for all intents and purposes there
0:28:40 are a set of antecedent events that has
0:28:42 happened the password calls will change
0:28:44 and that allah has determined everything
0:28:46 now these two things
0:28:48 right seem contradictory but i'm sure of
0:28:51 them and they're as demonstratable
0:28:53 and true to me as anything else those
0:28:55 two things they're
0:28:57 they are the basis for this conversation
0:28:59 that we're having now and any
0:29:00 conversation that can ever be had at any
0:29:02 time
0:29:02 there are the basis for that so if we
0:29:04 don't these two things if you don't
0:29:05 affirm them you're going to fall into
0:29:07 absurdities
0:29:08 how they come together is a thing of
0:29:11 is a thing which i don't think
0:29:14 mechanistically
0:29:15 mechanistically can be answered and i'm
0:29:18 being 100 honest
0:29:19 you can try your best friend it's called
0:29:21 frankfurt places in the
0:29:23 these are one of the last last attempt
0:29:26 for compatibilists in the in the modern
0:29:27 time in the modern time
0:29:29 and there's been others four experiments
0:29:30 but all of them are limited every single
0:29:32 one of them are limited
0:29:33 yeah exactly yes here's the truth of the
0:29:36 matter those two things that we've just
0:29:38 spoken about
0:29:39 those two things that we've just spoken
0:29:41 about are undeniable i'll say one more
0:29:43 thing
0:29:44 when i have preference i have preference
0:29:47 i do things
0:29:48 there's a question that one may ask in
0:29:50 this at this juncture it might ask for a
0:29:52 question
0:29:53 is my will that i have does it have an
0:29:55 effect on the world an efficacious
0:29:57 effect
0:29:58 okay now i believe yes and this was the
0:30:01 opinion of hypnotamia right
0:30:03 that it does have an efficacious effect
0:30:05 my willingness
0:30:06 to on the world around us now now
0:30:09 there's a question of
0:30:11 what i'm doing is it necessary or is it
0:30:13 contingent
0:30:15 that's a very important question is what
0:30:17 i'm doing is it necessary your
0:30:19 contingent
0:30:20 my actions are necessary but they're not
0:30:23 necessary
0:30:24 in and of themselves they are necessary
0:30:26 because of
0:30:28 allah is the one who willed them
0:30:32 so they're necessary because allah he
0:30:33 willed it he allowed it they've listened
0:30:36 to the actions to take effect
0:30:38 but it's it's it's it's contingent in
0:30:41 and of itself
0:30:42 so if you abstract my actions and if you
0:30:44 abstract my behaviors and so on
0:30:46 they're possible in and of themselves
0:30:48 but they are
0:30:51 they're only monk sorry where jib or
0:30:53 they are
0:30:54 necessarily because allah has committed
0:30:56 them how the two things
0:30:58 are happening at the same time there are
0:31:00 so many theories i'm not convinced of
0:31:02 almost any of them i am sure that the
0:31:05 two things i'm happening at the same
0:31:06 time
0:31:07 and they're not yes and they must be
0:31:09 happening at the same time i have
0:31:10 completed
0:31:11 this matter i am completely submitted
0:31:14 not only just on theological grounds but
0:31:17 on philosophical grounds
0:31:19 that i have complete testing because
0:31:21 it's almost katai from a philosophical
0:31:22 perspective
0:31:23 that our actions now are necessary on
0:31:26 occasionalism which is which is actually
0:31:27 a theologically okay
0:31:29 concept like rationally okay but if you
0:31:31 don't believe in the locationalism that
0:31:33 yeah it's true all antecedent events
0:31:34 cause what we're doing now but i'm also
0:31:37 sure i have preference
0:31:38 now how the two things are happening
0:31:40 together and then that symbiosis
0:31:42 i have no answer for you in in the how
0:31:45 and you know and by the way
0:31:50 this is not something uh this is not
0:31:52 something new
0:31:54 because we always say al-qaeda
0:31:58 is is not the will of allah subhanahu
0:31:59 ta'ala
0:32:02 is it not that is it not an attribute of
0:32:04 the attributes of god
0:32:05 the will
0:32:09 it's an attribute of the attributes of
0:32:10 allah right
0:32:12 just like all of the other attributes we
0:32:15 don't know the key fear of any of the
0:32:17 attributes of allah
0:32:18 but what makes us think we know the
0:32:20 kefir of the will
0:32:22 and i think it's important to understand
0:32:23 brother that you could affirm the
0:32:26 reality of two things that seem
0:32:27 contradictory
0:32:29 yes and have a form of skepticism which
0:32:32 is not a problem so for example
0:32:34 i know i have this kind of internal
0:32:37 sensation of free worm preferences
0:32:39 and i know external to me based on other
0:32:42 evidences that the quran
0:32:44 is true and the prophet salallahu is
0:32:46 true
0:32:47 and they have form the concept of divine
0:32:51 decree and predestination
0:32:52 those things in my mind because i have
0:32:55 epistemic limitations i'm not going to
0:32:57 know everything
0:32:58 i cannot reconcile them from the point
0:33:00 of view that i could know their howness
0:33:02 or their
0:33:03 manifestation in a physicalist world
0:33:06 there's nothing wrong with that so you
0:33:08 can affirm that you have
0:33:10 the internal reality of free will
0:33:14 this existential experience that you
0:33:17 have
0:33:17 free will you could also affirm that you
0:33:20 have preferences
0:33:21 and you could affirm in divine decree
0:33:23 and predestination
0:33:24 and you can be skeptical about how you
0:33:27 bring those two things together
0:33:28 and and the question itself and this is
0:33:31 something very important
0:33:32 when we talk about when we talk about
0:33:34 doubts
0:33:35 the question itself is not what you call
0:33:37 an undercutting defeat
0:33:39 it doesn't annihilate the foundations of
0:33:41 islam it's one of those questions that
0:33:43 you could discuss with maybe the anbiya
0:33:45 in in jannah when you get the ins take
0:33:48 you there right
0:33:49 so i don't want you to because sometimes
0:33:51 we get consumed by a question
0:33:53 and our whole world becomes that
0:33:55 question it's true
0:33:57 is take a step back and say at the end
0:34:00 of the day
0:34:01 i need to realize my epistemic
0:34:04 limitations even in
0:34:05 consciousness bro even in understanding
0:34:08 consciousness in terms of his total
0:34:11 reality
0:34:12 the inner subjective conscious
0:34:13 experiences physicalism for example
0:34:16 to try and reduce in a subjective
0:34:19 conscious experiences
0:34:20 to the physical reality of physical
0:34:23 processes or even bits of matter if you
0:34:24 like
0:34:25 they have a big problem in trying to
0:34:27 solve this problem now that question
0:34:29 itself they're not throwing
0:34:30 the physicalist project out of the
0:34:32 window for example
0:34:34 because they may have their own
0:34:35 evidences why they should carry on this
0:34:36 project
0:34:37 now you could infer from that that
0:34:39 there's nothing wrong
0:34:40 with having under an understanding of
0:34:43 two different facts but not knowing how
0:34:45 to reconcile those two facts
0:34:48 can i add to that just one more thing
0:34:50 one more thing
0:34:51 no i i'm on a as i am claiming this
0:34:54 today and i mean this right
0:34:57 this is something no one on the question
0:35:00 of mechanism
0:35:02 mechanism how the how question yeah i am
0:35:04 saying this is something no one can be
0:35:06 satisfied with
0:35:08 whatever school report you come from i'm
0:35:09 not talking about islam i'm talking
0:35:11 about whether you're a hard determinist
0:35:13 or if you're a compatibilist or if
0:35:14 you're a libertarian
0:35:15 you believe in libertarian free will or
0:35:17 if you are a more attacking
0:35:19 or an ashari or you believe in the ebola
0:35:21 way
0:35:22 in in the muslim or if you um
0:35:26 or if you are an armenian right you
0:35:29 believe in armenianism or molinism
0:35:31 or calvinism or reformed theology and
0:35:33 christianity because all of those things
0:35:35 are basically the same kind of things
0:35:36 like everyone is everyone is you any
0:35:39 with this question every human being
0:35:40 whether they're muslim or not
0:35:42 nobody can has an answer that fills
0:35:46 all the facts if you're a determinist
0:35:47 you're not going to be able to explain
0:35:49 the first person experience and how i
0:35:51 have this preference making ability you
0:35:53 can't explain that
0:35:54 you can say well it's an illusion but
0:35:56 saying it's an illusion it's a cop out
0:35:57 or would you respect
0:35:58 that's not for me it's not a
0:35:59 satisfactory answer i'm seeing and
0:36:01 feeling something immediately and you're
0:36:02 telling me it's an illusion
0:36:04 so what you're saying must be an
0:36:05 illusion as well
0:36:08 that's why the hadith
0:36:16 so basically the point is is that what
0:36:18 i'm saying is this
0:36:20 allah is you in forget about let's
0:36:23 pretend
0:36:23 yes suffer but somebody he becomes more
0:36:26 tent
0:36:26 because of this masala yeah he becomes
0:36:28 careful yeah he says
0:36:32 i'm not going to believe in islam i have
0:36:34 a question about that well let me just
0:36:36 tell you something
0:36:36 where are you going to go where this
0:36:38 masala is resolved
0:36:41 no this is my question and you go to
0:36:42 christianity so you tell them okay
0:36:44 i want to know yami what's your view on
0:36:46 qatar let's see actually we have three
0:36:47 views
0:36:47 major views for example and there's more
0:36:49 than three yeah but we have the
0:36:50 calvinist
0:36:51 idea we have the armenian idea and we
0:36:53 have you know modernism you go to
0:36:56 the christians you see uh sorry the
0:36:57 atheists that you'll see that they're
0:36:59 fighting daniel dennett is fighting with
0:37:01 sam harris and there and there is one is
0:37:03 compatibilist and the other one is
0:37:05 believes in determinism this masala is
0:37:08 folk that's it
0:37:11 i i'm convinced that this is something
0:37:13 the human being cannot handle absolutely
0:37:15 i'm not convinced by that you know
0:37:17 nowadays and this is not something
0:37:19 that's new yanny
0:37:20 even if you look in science you know you
0:37:22 have this whole thing with under
0:37:23 determination of the quantum world
0:37:24 you can get one particle that's in two
0:37:26 places at the same time this completely
0:37:28 contradicts what we know of macro
0:37:30 uh physics completely contradicts but
0:37:32 yeah we're not gonna deny it we just
0:37:33 don't understand it
0:37:35 as simple as that like if there are
0:37:36 things there are mechanisms on the earth
0:37:39 physical mechanisms we don't understand
0:37:41 with the things that relate to the
0:37:43 suffering of allah subhanahu wa
0:37:44 absolutely absolutely and here's why i
0:37:46 am absorbed of it
0:37:48 i'm sorry i just it's very important
0:37:50 it's about uh
0:37:51 because i have read about uh fresh check
0:37:55 it is about having misunderstand that
0:37:57 have a
0:37:58 like a thoughts or uh what can i
0:38:02 say you know what i mean yes
0:38:05 so enough yeah exactly i have doubts
0:38:07 about this
0:38:11 i i want to tell you listen to me yeah
0:38:14 this masala is unresolved in human
0:38:16 history
0:38:18 listen yani you can have shaq wherever
0:38:21 you are
0:38:21 whoever you are wherever you are you're
0:38:24 going to have
0:38:26 if you look at this masala just on
0:38:27 merits of rationality
0:38:29 then there will be no one answer that
0:38:30 helps you understand all the variables
0:38:33 yes that's why it's okay to have shaq in
0:38:35 this
0:38:36 it's not okay to have shaq no because
0:38:39 look what i'm asking you to do i'm not
0:38:41 asking you to do something irrational
0:38:44 all i'm asking you to do is affirm that
0:38:47 which allah
0:38:48 affirms number one and that which is in
0:38:51 line with your
0:38:53 it's the same thing i've told you that
0:38:55 philosophically
0:38:56 there is nothing anyone can do or say
0:39:00 to dissuade me that i have uh
0:39:03 what i call free will which is the idea
0:39:04 of preference yeah internal preference
0:39:06 whether it's actualized in the world or
0:39:08 not there's no
0:39:10 no argument that anyone can make that
0:39:13 can dissuade me from
0:39:14 that but likewise i can see the argument
0:39:16 from antecedent events
0:39:18 if you don't believe in occasionalism or
0:39:19 something like it i get the argument
0:39:21 it's an extremely powerful argument
0:39:23 both of those things are correct yeah
0:39:25 both of those things are demonstratable
0:39:26 philosophically
0:39:28 the fact that we are yes we have to
0:39:30 affirm both
0:39:31 if they're both katai what you do when
0:39:33 you have two things that
0:39:34 you are from the two things and they are
0:39:36 qatari
0:39:38 they're both in the knuckles you have to
0:39:41 affirm
0:39:42 now the how the kefir how do we know
0:39:44 yani
0:39:45 i'll ask you now how is it that in the
0:39:47 quantum world
0:39:48 that one particle can be in two places
0:39:50 at the same time how
0:39:51 i don't know do you know how is it that
0:39:53 when you do the double split experiment
0:39:55 that when there's an observation
0:39:56 that he acts differently all these
0:39:57 things allah you have to say allah
0:40:00 so this is folk this
0:40:03 was put in human history by allah to
0:40:05 show him being his limitation
0:40:07 so i was going to mention that don't
0:40:08 forget we have to see these issues from
0:40:11 a holistic perspective as well
0:40:13 we need to understand that sometimes
0:40:15 when you have the type of doubt that
0:40:17 will border towards kofo
0:40:19 that is not necessarily because you
0:40:20 haven't solved the question
0:40:22 it's because sometimes there is a
0:40:23 subconscious spiritual reality that we
0:40:25 think
0:40:25 our apple is always going to answer
0:40:27 everything
0:40:28 which has come from some kind of kiber
0:40:31 so it's very important that we
0:40:32 understand this
0:40:33 in that psychological psycho-spiritual
0:40:36 way because these things are
0:40:38 unresolvable from that perspective
0:40:40 really just shows our limitations and
0:40:42 allah knows and we don't allah has the
0:40:44 picture we just have the pixel
0:40:45 allah is he has the totality of
0:40:49 knowledge and wisdom and as
0:40:50 ibn kether said that we have fragmentary
0:40:53 pieces
0:40:53 if that so from that perspective this
0:40:55 should create a sense of humility and i
0:40:56 want you to reflect
0:40:58 on the narrative between musa alaihi
0:41:00 salam and
0:41:01 beautiful in chapter 18 of the quran
0:41:03 look at now obviously notwithstanding
0:41:05 the difference of opinion about khadir
0:41:07 and his maqam
0:41:08 but generally speaking look at the
0:41:09 maqaam of musa alayhi sallam the status
0:41:12 of musa alaihissalam
0:41:13 but he goes to hidr and he understands
0:41:16 as ibrahim says
0:41:17 that allah has given some wisdom to
0:41:19 hidden that he didn't give to musa
0:41:20 alaihi
0:41:21 and how is musa alayhi salam's approach
0:41:23 it's relatively humble
0:41:25 yes and he tries to be patient but
0:41:27 sometimes he
0:41:28 he's not patient but the whole point of
0:41:30 the story from a psycho spiritual
0:41:32 perspective is this musa alaihissalam
0:41:35 came across humble and he tried to be
0:41:36 patient and at the end
0:41:39 reveals the wisdom to him from allah
0:41:42 so from this perspective it teaches us
0:41:44 if you are humble
0:41:46 and you are patient i am telling you
0:41:49 the answer is going to be revealed and
0:41:51 in this context it could be
0:41:52 there is nothing wrong with affirming
0:41:54 two facts
0:41:56 that are based on the uncle based on the
0:41:58 intellect and on the knuckle and on the
0:42:00 text
0:42:01 and you not knowing how to reconcile
0:42:03 them from a kind of houndless
0:42:04 perspective and that's not an issue
0:42:06 so you can have a kind of a kind of
0:42:09 skepticism concerning the how that's
0:42:12 that's not what's required of you what's
0:42:14 required of you is that you
0:42:16 affirm what the and the knuckles say yes
0:42:18 you affirm what the intellect obviously
0:42:20 the sound intellect affirms
0:42:22 and what the kitab and the sunnah affirm
0:42:24 now trying to
0:42:26 reconcile uh how that happens
0:42:29 that is beyond us for uh in my view and
0:42:32 one more thing i want to add to it yeah
0:42:34 is that for uh there's another important
0:42:36 part
0:42:37 or principle here which is that anything
0:42:40 which contradicts the intrinsic
0:42:41 attributes of god
0:42:44 that's here those things that contradict
0:42:46 those things
0:42:48 so for example if someone asked the
0:42:49 question is can allah become a man
0:42:52 which is the christian dilemma right we
0:42:54 say
0:42:55 he cannot become a man because this
0:42:58 contradicts so many of his
0:43:00 facts fat salvia for example that he's
0:43:02 pre-eternal he's post-eternal
0:43:04 you know and all of these things the
0:43:07 fact is
0:43:08 the fact that he is yani so many things
0:43:10 that contradicts right
0:43:12 so it because it contradicts the the the
0:43:15 intrinsic attributes of god we say it's
0:43:18 it's it's impossible which means yeah
0:43:20 it's impossible
0:43:22 now this allah it does not contradict
0:43:24 allah's attributes
0:43:28 it has to be that way in order for all
0:43:29 of allah's attributes to be instated
0:43:32 allah has to make the test fair so his
0:43:34 justice can be
0:43:35 instated uh yeah because it would be
0:43:37 unfair for allah to create
0:43:39 human being and burn them for no reason
0:43:41 like a puppet
0:43:42 or something no it has to be based on
0:43:44 our actions
0:43:46 so we are also acting freely and so on
0:43:49 but yes allah has willed and he is
0:43:52 willed with his knowledge he has written
0:43:53 it down
0:43:54 and he has done he's done mashiach and
0:43:56 he's done that
0:43:59 so how those two things come together we
0:44:01 don't know but the fact that they come
0:44:03 together does not do
0:44:05 or contradict any of the intrinsic
0:44:07 attributes of god you know what's
0:44:08 interesting
0:44:09 let me tell you something i think and
0:44:10 this is me i don't want to be uh
0:44:12 controversial here today yes
0:44:14 but i think also why have we assumed
0:44:17 that this is a philosophical question
0:44:19 like let's be let's be honest here yeah
0:44:21 why have we assumed this is a
0:44:23 philosophical question for us to even
0:44:24 resolve
0:44:25 yeah because when you see the instances
0:44:27 on divine decree and predestination
0:44:30 how are they revealed how is allah and
0:44:33 his messenger talking to us
0:44:34 yes they're doing it in a way to also
0:44:37 liberate us from the shackles of
0:44:39 us giving intrinsic power to the
0:44:40 physical world because what do we say in
0:44:43 the kitab in the sunnah
0:44:46 there is no true power apart from the
0:44:47 power of supernova
0:44:49 and we know everything in the cosmos
0:44:51 everything in the universe happens
0:44:53 because of the erada and the kudra of
0:44:55 allah
0:44:55 the will and the power of allah
0:44:57 subhanahu wa ta'ala so internalize this
0:44:59 existentially what it means to exist
0:45:02 with this idea
0:45:02 internalized it means that when you look
0:45:05 at
0:45:06 so-called enemies of islam when you look
0:45:08 at the media when you look at this
0:45:10 and the other you don't give them any
0:45:11 intrinsic power you realize
0:45:13 they are empty tools from a metaphysical
0:45:15 point of view that allah has created
0:45:17 them
0:45:18 as empty tools and he's using them to
0:45:19 manifest his
0:45:21 so what is this what does this do to you
0:45:23 it means you don't really fear them
0:45:25 intrinsically
0:45:26 it it means that you don't think they're
0:45:27 a real barrier that this is just a way
0:45:29 of allah
0:45:30 manifesting his erada and his qudra so
0:45:32 how is this liberating let me tell you
0:45:34 why it's liberating
0:45:35 because you won't fear them anymore and
0:45:36 you go straight and think about allah
0:45:38 and when you think about allah his will
0:45:42 it's an unknown you don't know what's
0:45:44 going to happen next five minutes 10
0:45:45 minutes 15 minutes or 20 minutes
0:45:47 this unknown is not disempowering it's
0:45:50 imp it's empowering why
0:45:52 because it means you almost have a new
0:45:54 realm of possibility to achieve what you
0:45:56 can
0:45:56 until the will of allah has manifested
0:45:58 itself and when you've tried your best
0:46:01 and you've tried your best and you
0:46:03 connected to allah then you know it's
0:46:04 whatever has happened is good for you
0:46:06 because the believer knows that
0:46:08 when allah has decreed something for you
0:46:09 you can have not chosen anything better
0:46:12 if you really understand this idea you
0:46:14 realize how the sahaba
0:46:16 it's the contemporary equivalent of a
0:46:18 village
0:46:19 in on the shetland islands in scotland
0:46:22 that they rise up with one man and one
0:46:24 book and after 13 years they take over
0:46:26 the whole of europe spreading the
0:46:28 peace and justice and mercy of islam
0:46:30 they achieved that is because they truly
0:46:32 internalize the true concept
0:46:34 of tawhido this aspect of tawheed that
0:46:37 these things don't have any intrinsic
0:46:38 power
0:46:39 that is how qatar is supposed to
0:46:41 liberate you bro but what we've been
0:46:43 starting we've been stuck in this kind
0:46:44 of theo philosophical exercise which is
0:46:46 fine and important of course because we
0:46:47 had our intellectual challenges
0:46:49 throughout history
0:46:50 but at the end of the day we have to
0:46:52 internalize it from this point of view
0:46:53 that
0:46:54 literally will liberate us from the
0:46:56 shackles of other things and so-called
0:46:58 enemies and so-called obstacles
0:47:00 that's the understanding that we should
0:47:01 have i like that and i just want to add
0:47:02 one more thing to it and always please
0:47:04 we've kind of overcooked this a little
0:47:06 bit but
0:47:08 you know on a practical level it makes
0:47:10 us be able to live
0:47:12 like have our cake in here both right
0:47:14 there there are advantages of
0:47:16 knowing that we are not in control of
0:47:17 things and there are advantages of
0:47:18 knowing that we are in control of things
0:47:20 yeah if you are in control of everything
0:47:23 we have responsibility for everything
0:47:25 exactly no but it's like if you know
0:47:28 that you do
0:47:29 you can there are certain things are
0:47:30 going to happen your life that you are
0:47:32 not in control over
0:47:34 that that is a liberating feeling
0:47:37 that can put you in a state of
0:47:38 tranquility and ease because
0:47:40 there's no regret from that perspective
0:47:42 or it couldn't have been
0:47:44 otherwise feelings of deep regret will
0:47:47 not factor into the equation
0:47:49 allah he only holds you to yani
0:47:52 responsible for your
0:47:53 spiritual actions that's the only thing
0:47:56 which really you need to look after and
0:47:58 that is your responsibility
0:47:59 so there are two things that having the
0:48:02 belief of qatar that we the muslims and
0:48:04 the sunnah have can give you
0:48:06 number one is what the prophet salallahu
0:48:08 said in the best hadith for me is my
0:48:10 favorite hadith
0:48:11 which is you know wanderers is the
0:48:15 affair of the believer
0:48:17 in
0:48:31 if good things happen to him he's
0:48:33 thankful
0:48:37 and if bad things happen to him he is
0:48:40 patient and he's thankful
0:48:41 meaning what why did the prophet said
0:48:43 wales
0:48:46 he said it's not for anybody except for
0:48:48 the believer because this masala
0:48:50 of believing in khadr that allah is in
0:48:52 control of everything
0:48:54 it puts you at ease that allah is taking
0:48:58 control over even if something
0:49:02 and you can hate something it's good for
0:49:04 you but that thing can be good for you
0:49:06 yani
0:49:07 there were things you see as bad can be
0:49:09 good for you so
0:49:10 you realize that as you're going through
0:49:12 the thorny bushes of life
0:49:14 okay you get stung that this couldn't
0:49:16 have been any other way you couldn't
0:49:17 have avoided those stony
0:49:19 thorny stinging branches
0:49:22 you couldn't have avoided them but at
0:49:24 the same time
0:49:26 one thing you have responsibility for
0:49:28 which is what you need to have
0:49:30 is your own actions one million percent
0:49:32 this is what allah he affirms you have
0:49:34 responsibility for your actions
0:49:36 he will give you permission allah will
0:49:38 give you permission
0:49:40 okay to act in the way you and you know
0:49:46 if you are arabic reader you should read
0:49:47 this book
0:49:49 yeah yeah it says in chapter 18 when he
0:49:52 talks about the kespo of the
0:49:54 shahirah says
0:49:58 he says and we will we will put or
0:50:01 strike forward
0:50:02 a parable okay and he says in this
0:50:05 and after he says imagine a slave say it
0:50:09 okay i say it and he has abed
0:50:12 he has abducted his it's not a slave a
0:50:14 slave master has a
0:50:16 slave and who is
0:50:21 he gives him permission to do to solve
0:50:24 with money
0:50:25 okay and then he says
0:50:29 if he if he does bad he's you know
0:50:31 there'll be consequences and so on
0:50:34 so he the slave goes out and he comes
0:50:35 back you know and depending on how he
0:50:38 acts and how he spends the money then he
0:50:40 is either blameworthy he is not
0:50:41 blameworthy
0:50:44 that allah has given us permission okay
0:50:47 to act in a certain way he's given us
0:50:48 permission obviously
0:50:50 we're not independently acting because
0:50:51 all of our comes from
0:50:53 and this is the point of this knowledge
0:50:55 of the book even his mithal has this
0:50:57 analogy
0:51:00 the point is with the reality the point
0:51:02 is we do have
0:51:03 actions and we must act
0:51:10 and so we when it comes to our own
0:51:13 spiritual decision makers
0:51:14 are the actors but when it comes to
0:51:17 things which are outside of our control
0:51:18 our scope
0:51:19 of control this is something we the
0:51:22 forward
0:51:23 allah we completely leave this to allah
0:51:26 and this gives you the best priest of
0:51:28 life
0:51:30 you cannot get tranquility from anything
0:51:33 better than this
0:51:58 uh how are you guys good good very good
0:52:03 before i left my phone for a few minutes
0:52:05 and then when i came back i was on the
0:52:06 stream myself
0:52:08 alhamdulillah so talk to us you have any
0:52:09 comments concerns
0:52:11 questions yeah um there was one thing
0:52:14 that was on my mind i was thinking about
0:52:16 um you know it's another one of those
0:52:18 scientific miracle things
0:52:19 um so sometimes
0:52:23 like those who attack islam they claim
0:52:24 that the moon is like luminance and
0:52:26 gives off its own light and they claim
0:52:28 that the crime says that
0:52:29 and obviously i don't believe that's the
0:52:31 case and at the same time
0:52:32 many dies they claim the opposite and
0:52:34 that the word is
0:52:35 the word munir like they claim that um
0:52:40 it's actually the opposite meaning that
0:52:41 it's reflected light and it's being
0:52:43 illuminated by the sun
0:52:45 or something like that so i was
0:52:46 wondering
0:52:51 yeah going for a long long way away i
0:52:55 i can't quote them to be off off hand
0:52:58 but there are seven
0:53:02 and the assumption is from the sun the
0:53:04 artificial rays is a very fine
0:53:06 it's a very fine um interpretation it is
0:53:09 a very fine interpretation but
0:53:11 is it the only interpretation no and is
0:53:13 it yani do we have to say this and do we
0:53:15 say it's a
0:53:15 scientific miracle do we say that no one
0:53:17 knew that before we don't say any of
0:53:19 those things we just say that's a fine
0:53:20 interpretation
0:53:23 what's the main concern is it that you
0:53:24 think that interpretation is not valid
0:53:27 or
0:53:28 there's something wider here yeah
0:53:31 i was just wondering um if there was
0:53:34 actually presidency of this and truth
0:53:35 to this oh yeah yeah
0:53:40 the only when we ex extend it to a kind
0:53:43 of
0:53:43 hard scientific miracles narrative if
0:53:46 you want to call it that
0:53:47 that would be slightly problematic
0:53:48 because you would have to assume
0:53:50 at least in one conception of that
0:53:52 narrative that there was no one
0:53:54 prior or during the time of the prophet
0:53:58 who who had similar views and we know
0:54:01 500 bc before the common era you had the
0:54:04 likes of
0:54:05 sagaras and greek philosophers they said
0:54:09 the moon doesn't have its own light
0:54:10 even meant in the sun as well so you
0:54:12 don't want to go too far
0:54:14 yeah yeah you said that you said i was
0:54:18 i've always read those but not know how
0:54:19 to say that yeah but
0:54:22 in english in english
0:54:51 um when i sort of said the potential
0:54:53 yeah yeah yeah you might be wrong
0:54:55 it might be you might be that gross i'm
0:54:56 not sure but yeah
0:54:58 so anything else happy bee no that was
0:55:00 the only thing i wanted to ask
0:55:01 thank you are you from ireland actually
0:55:04 i am how's the house island
0:55:08 it's good alhamdulillah um i'm i'm
0:55:10 actually i'm from ireland like i grew up
0:55:12 there but i live in the uk
0:55:14 oh you came to the uk ireland is so
0:55:17 beautiful bro it's such a beautiful
0:55:19 place yeah it wasn't much
0:55:21 there's a lot of hair in in the people
0:55:23 of ireland allah guide them and bless
0:55:25 them they're good people man
0:55:27 they like they like a good crack as they
0:55:29 say yeah they do
0:55:32 man i bless you
0:55:46 uh let's get you in
0:55:50 yeah he's in truth seeker what's your
0:55:52 name what
0:55:56 his name is trippy don't meet him
0:56:00 yeah i don't know hello to seeker
0:56:04 i think they're away from the computer
0:56:05 or pc
0:56:07 uh let's meet them for now uh let's put
0:56:10 in
0:56:12 let's put in we usually say if you turn
0:56:15 on your camera we'll prioritize you
0:56:17 oh really yeah because let's put osama
0:56:22 salam
0:56:27 alhamdulillah everything is good i have
0:56:30 a question
0:56:31 for you brothers what do you think about
0:56:34 the
0:56:34 situation in france about
0:56:38 asia and do you think it is good for
0:56:41 muslim to
0:56:42 leave the country for israel
0:56:48 the the general rule is my brother this
0:56:50 is my personal take is if you don't
0:56:52 understand the social political context
0:56:54 you don't live in that country it's very
0:56:56 hard to even make
0:56:57 a kind of uh opinion or decision
0:57:00 obviously
0:57:01 that's right from my perspective you
0:57:02 know i'm not a scholar in any shape or
0:57:04 form so
0:57:04 we could never do any fatwa but even to
0:57:06 have an opinion i think it's very hard
0:57:08 to make such an opinion
0:57:10 when you're not living the reality and
0:57:11 that came out when there was the issue
0:57:13 about banning the halal slaughter there
0:57:15 were actually some muslims
0:57:17 in in france that was supporting it
0:57:19 because it was one of those decisions
0:57:21 that were basically
0:57:22 removing the unethical and islamic
0:57:24 practices as well something like that so
0:57:26 we don't know
0:57:27 the social political variables however
0:57:29 from what the apparent
0:57:30 seems it seems that the current french
0:57:32 government are one of the most
0:57:34 hypocritical
0:57:35 oppressive tyrannical arrogant regimes
0:57:38 that
0:57:40 you have heard of in the contemporary
0:57:41 world like they allow you to basically
0:57:44 the age of consent is the age of 15 but
0:57:47 you
0:57:47 you can't wear hijab under the age of
0:57:49 18. this doesn't make any sense
0:57:52 and obviously with the whole attack on
0:57:54 the prophet sallallahu
0:57:55 alaihi wasallam with charlie hebdo and
0:57:57 putting the cartoons on on public or
0:58:00 government buildings
0:58:01 and the whole narrative of basically
0:58:03 closing down or being
0:58:05 making it very difficult for decent
0:58:08 compassionate
0:58:09 muslim humanitarian organizations to
0:58:11 work and so on and so forth
0:58:13 really this is this is this is almost
0:58:16 almost a kind of uh
0:58:18 an issue of this what happens when you
0:58:20 when you remove the sacred
0:58:21 because the kind of excessive hard
0:58:24 secularism because in france it has a
0:58:25 hard secularism
0:58:27 you know hard secularism will remove
0:58:28 anything sacred from the public
0:58:30 discourse
0:58:31 anything sacred and what it does at the
0:58:33 same time
0:58:34 is makes itself sacred so the idea of
0:58:37 secularism in the republic
0:58:38 is so sacred that if you speak against
0:58:40 it then there is a massive problem so i
0:58:43 think what's happening
0:58:44 and obviously put the stuff i said in
0:58:46 the beginning into context we don't know
0:58:48 the variables properly but what is
0:58:50 happening
0:58:50 is they want muslims just to be
0:58:54 private believers they don't want
0:58:56 muslims to basically be citizens that's
0:58:59 how they're treating them
0:59:00 because a believer when he becomes a
0:59:02 citizen your ethics informs the way you
0:59:04 relate to others
0:59:05 in the public sphere they don't want
0:59:08 that to happen
0:59:09 in in in france and it seems to be that
0:59:12 so
0:59:12 from that perspective there's a lot of
0:59:14 dehumanization
0:59:15 and othering happening concerning the
0:59:18 muslim community and i think this is a
0:59:21 very very dangerous
0:59:23 dangerous path to take because when you
0:59:25 otherwise and dehumanize
0:59:28 any people it leads to atrocities like
0:59:32 i would even say genocide if you study
0:59:34 othering and dehumanization
0:59:36 our brother dr uthman latif he's done
0:59:39 post doctoral studies he's been
0:59:41 published with springer
0:59:42 he's getting published with brielle now
0:59:44 or springer and very high
0:59:46 level academic works on these issues and
0:59:49 you see this kind of
0:59:50 causal social link between othering
0:59:54 dehumanization and so on and so forth
0:59:56 and that links to atrocities so
0:59:58 you know we have a responsibility to to
1:00:01 speak out
1:00:02 um but yeah i mean whether to tell you
1:00:04 whether to stay in france or to leave
1:00:06 france
1:00:06 that's not for me to say at all uh
1:00:09 that's for the muslims
1:00:11 and the muslim scholars uh to decide in
1:00:14 france but from the outside point of
1:00:15 view
1:00:16 this is just like uh i remember i asked
1:00:18 the i thought
1:00:19 i think i spoke to one shekel about
1:00:21 france and he was like who who likes the
1:00:23 who likes france anyway
1:00:24 he's like the whole world doesn't like
1:00:26 france i know that wasn't a very nice
1:00:27 thing
1:00:28 to say but i think that was his mobile
1:00:30 that was hyperbole
1:00:31 to basically say that you know french
1:00:33 hardcore
1:00:34 secularism hasn't been loved by anyone i
1:00:36 don't think there's any
1:00:38 nation even in europe that likes that
1:00:40 type of politic
1:00:41 i don't know what hijab wants to say
1:00:42 about this but i i totally
1:00:44 agree with the sentiments um even they
1:00:46 say that you have to have
1:00:48 knowledge of basically you have to know
1:00:51 basically what's on the ground
1:00:52 in order to be and that's for people
1:00:55 that do make
1:00:56 fetters which is not who we are anyways
1:00:58 what we do so
1:00:59 i think you're going to have to refer
1:01:01 this question to somebody
1:01:02 uh who is that's higher pigrid in terms
1:01:05 of yeah
1:01:06 and one would argue i just saw the
1:01:07 comment now heard that you know if you
1:01:10 leave maybe that's exactly what they
1:01:11 want
1:01:12 the muslim community to do and i mean
1:01:14 from a kind of wider european narrative
1:01:16 point of view maybe the best thing to do
1:01:17 is for muslims to stay
1:01:19 because i really believe that europe
1:01:20 needs muslims they need
1:01:22 a community that adopts the sublime
1:01:25 islamic values that becomes a beacon of
1:01:27 light for all human beings because
1:01:28 muslims
1:01:29 as you know should be dedicated to the
1:01:31 well-being and the goodness
1:01:34 yeah yeah of course yes and
1:01:38 that makes them angry like you can see
1:01:39 yeah and that's right the muslim
1:01:40 community we need empowering and we need
1:01:42 to be dedicated to the well-being of all
1:01:43 human beings and if we have a
1:01:45 very positive presence in europe we
1:01:47 could actually
1:01:48 do something very good for europe and
1:01:50 see ourselves as europeans as well
1:01:52 because you know many of us were born
1:01:53 here and we are british
1:01:55 we are european and the default position
1:01:58 according to the prophet sallallahu
1:01:59 alaihi
1:02:00 wasallam is to love for humanity where
1:02:02 you love for yourself
1:02:03 which means others that you're committed
1:02:05 to the people's
1:02:06 good well-being their goodness and their
1:02:09 guidance
1:02:10 in sha allah so i don't know what you
1:02:11 have to say about that my brother
1:02:14 so i have just one question for muhammad
1:02:17 hijab
1:02:18 it is for my friend can you say please
1:02:21 facebook chat you are finished and then
1:02:23 i will be
1:02:23 [Laughter]
1:02:26 faceo children you're finished
1:02:29 just like a locker it's not it's not
1:02:32 official children from the
1:02:33 from the podcast of course
1:02:36 okay so osama we just had osama
1:02:40 hamdulillah let's have now uh
1:02:43 you want to deal with this one yeah okay
1:02:48 uh you have to undo it
1:02:51 all right sister go ahead
1:03:00 yeah so i have a very simple question so
1:03:03 my first question is regarding the age
1:03:05 of
1:03:05 new ali salaam in quran it says that
1:03:09 nawali salaam was
1:03:10 950 years old not
1:03:13 how how how long he lived but it says he
1:03:16 gave dhawa to his
1:03:17 people for 950 years that means he lived
1:03:21 more than that is that possible for a
1:03:24 normal human
1:03:26 being to live nearly a thousand years
1:03:39 like you said he lived with them or he
1:03:41 stayed with them or we remained with
1:03:43 them for a thousand years
1:03:45 minus 50 so it's 950 years um
1:03:48 and then our allah destroyed them
1:03:50 thereafter and no
1:03:51 it's not possible it's not a lot of
1:03:54 impossible but it's not
1:03:55 normal it's not the normal thing for a
1:03:57 human being to live in 950 years
1:03:59 which is why that we that well that's
1:04:01 why allah mentioned it in the first
1:04:03 place because it was abnormal
1:04:04 if it was normal why did he mention it
1:04:05 he never mentions anyone's how long
1:04:08 with the exception of eunice is you know
1:04:11 actually he mentions his uh how many
1:04:13 people became muslim but he doesn't
1:04:14 mention in the quran
1:04:16 you know how long a prophet stayed with
1:04:18 the people you know that's not a usual
1:04:20 thing that
1:04:21 that he mentioned so he only mentioned
1:04:22 it because it was an exception from the
1:04:24 rule not the word itself
1:04:25 and if allah wills he can make uh he can
1:04:28 make a human being a thousand years
1:04:30 can make them two thousand years you can
1:04:32 make them ten thousand years
1:04:35 same with adam alayhi
1:04:38 a thousand years i don't know it's not
1:04:41 the quran but
1:04:43 maybe you're thinking of hadith yeah
1:04:47 yeah that's not my dog yeah yeah
1:04:50 so it's a lot look there's a beautiful
1:04:52 area of the quran there's one
1:04:54 actually that will direct your attention
1:04:56 to and one so it's a miracle by allah he
1:05:06 mentions
1:05:17 depending on which khala you go for so
1:05:19 it's either that he
1:05:20 he disperses it and then he covers it
1:05:23 with flesh
1:05:24 so allah he's talking about a uh
1:05:28 mother it's a person who walked a
1:05:31 village and he saw these people
1:05:34 and allah says and the person says
1:05:37 how can this how could this town become
1:05:40 living after his death so allah because
1:05:41 they had this contention
1:05:43 because they had this contention allah
1:05:45 showed them by through this miracle and
1:05:47 it's not something which is a stand
1:05:48 alone in the quran about noah
1:05:50 living for 950 years because you you'll
1:05:52 you also see that uh
1:05:54 where allah he mentions you know that he
1:05:57 had
1:05:58 he put them in the cave the people of
1:06:00 the in the cave
1:06:01 they were sleeping you know uh
1:06:05 for a long time for uh trying to
1:06:08 remember the area
1:06:16 um
1:06:25 how many years did they say that someone
1:06:26 can't get you it's 300 minus six
1:06:29 uh let me get it let me get exactly that
1:06:45 they lived in that cave for 309 years
1:06:48 you know and why did allah mention that
1:06:50 because it was miraculous
1:06:52 allah he did this you know otherwise it
1:06:54 would be useless it would be frivolous
1:06:55 to mention it superfluous
1:06:57 yeah i thought that the ancient people
1:06:59 lived
1:07:02 for long years
1:07:06 we do know in the beginning of the surah
1:07:08 allah says
1:07:12 you know that when the sun was coming to
1:07:14 the left
1:07:15 basically that he was averting the sun
1:07:17 from them
1:07:18 uh where allah says you know
1:07:21 when the sun comes to the east and it
1:07:24 comes to the west
1:07:25 and so on so it's moving the sun away
1:07:26 from them so it doesn't burn them so
1:07:28 he's giving us a kind of way that he
1:07:30 didn't burn them in the cave and so on
1:07:32 and so forth
1:07:32 but he's clearly telling us he's doing
1:07:34 something which is miraculous right
1:07:36 like for example his little caf where he
1:07:40 says
1:07:52 and so on and so forth and if it was 309
1:07:55 yeah we're talking about a very long
1:07:57 time so 309 years 950 years these are
1:07:59 not the rule but the exception if it was
1:08:01 allah can do this and yeah it would be a
1:08:04 like when he put ibrahim in the fire
1:08:07 it says
1:08:10 you know he says be cool for abra
1:08:12 abraham so
1:08:13 these miracles are all over the quran
1:08:15 you know there's no country it's not
1:08:17 controversial
1:08:18 yes one will argue is it
1:08:22 is it totally unacceptable from even a
1:08:26 physicalist point of view
1:08:27 maybe not i think i think there's some
1:08:29 studies that may show that we could live
1:08:31 for maybe 200 years in the future
1:08:33 you don't know so this is an ever
1:08:36 evolving
1:08:37 kind of scientific investigation so
1:08:41 there's nothing that would suggest that
1:08:43 it's totally impossible from a physical
1:08:45 point of view to live 300 years
1:08:48 who knows but the answer that brother
1:08:50 hijab gave
1:08:51 is is adequate from the point of view
1:08:54 that
1:08:55 you know this is like an exception this
1:08:57 is like a miraculous event this is like
1:08:59 a
1:09:00 almost suspension of the natural laws
1:09:03 and so on and so forth so i i don't
1:09:05 think it's entirely controversial it's
1:09:06 only controversial if you come from the
1:09:08 perspective that
1:09:09 miracles are impossible that everything
1:09:11 has to be explained naturalistically
1:09:13 that everything has to follow the kind
1:09:15 of uh some kind of
1:09:17 physicalist causal uh link
1:09:21 and and and and within the kind of
1:09:23 parameters that we understand
1:09:25 in the physical world if you come with
1:09:27 that assumption then it's problematic
1:09:29 but then that would be problematic for
1:09:30 you to understand most of the quran and
1:09:32 sunnah because it talks about things
1:09:33 that
1:09:34 obviously are of the unseen our
1:09:36 miraculous nature and so on and so forth
1:09:38 so yeah
1:09:40 if it's a miracle i i can accept it i
1:09:42 thought it was like
1:09:43 ancient people did live up to this much
1:09:47 yes
1:09:49 well if that was the case i i don't know
1:09:51 why allah would mention it like that
1:09:52 if if it was normal because if it wasn't
1:09:55 yanny
1:09:56 when allah mentions numbers it's usually
1:09:58 because it's
1:09:59 a very specific reason for it yeah
1:10:02 there's there's nothing to prove that
1:10:04 ancient people live for that long to be
1:10:05 honest
1:10:06 but there is something obviously we have
1:10:08 the area that shows that
1:10:10 noah was in their his people for 350
1:10:12 years which is completely
1:10:14 which is very long time yeah
1:10:17 [Music]
1:10:18 it's a very long time you know sister
1:10:22 i have one more question okay of course
1:10:25 you're sure
1:10:28 it's regarding one hadith in which
1:10:29 prophet muhammad
1:10:31 sallam said a nation will fail if a
1:10:33 woman is the ruler of
1:10:35 ruler of the nation so is it
1:10:39 is it indicate that women can't be
1:10:41 leaders
1:10:53 yeah it has a context in it yeah the
1:10:55 context is about
1:10:56 and so on that was you know the romans
1:10:58 were he was talking
1:11:00 basically a woman became ruler in the
1:11:01 roman empire
1:11:03 and the prophet muhammad he said you
1:11:04 know
1:11:07 you know that the the nation which puts
1:11:10 a woman in charge is going to be a
1:11:11 failure
1:11:12 and obviously the direct context was the
1:11:14 roman empire and he was right it
1:11:16 did become a failure uh just because you
1:11:19 know
1:11:19 so did he mention i said generally
1:11:22 women don't fit to be scholars of uh
1:11:25 scholars of different to whether a woman
1:11:27 can lead a country
1:11:30 you have to differentiate between
1:11:36 so the khilafah is one of the nine one
1:11:39 of the nine conditions of hilah
1:11:40 according to
1:11:41 morality in his book
1:11:47 he says one of them is yeah
1:11:50 you have to be a male it's nine
1:11:52 different things
1:11:54 that's but there's other conditions like
1:11:56 you have to be okay for example
1:11:58 right so you have to be from koresh
1:12:00 which means you have to have a lineage
1:12:01 back to
1:12:03 you know that would disqualify most of
1:12:04 the men actually in the world
1:12:06 if you think about it if you want to be
1:12:08 a khalif and that's why they differed
1:12:10 upon whether the ottoman empire is in
1:12:11 fact
1:12:13 as a sultanate they said because the guy
1:12:16 wasn't from quraish
1:12:18 um so but yeah all the you'd get all the
1:12:20 kind of uh perks
1:12:22 and the same it's just an official title
1:12:24 the name of the title would be different
1:12:26 now if a woman is a leader then what is
1:12:28 the uh the hakam of that obviously she
1:12:30 has to
1:12:31 be obeyed because the general rulings of
1:12:34 a ruler are that any woman has any
1:12:37 person who's the rule has to be obeyed
1:12:39 and whether she can be a ruler or she
1:12:41 can actually put
1:12:42 as a ruler of a muslim place
1:12:46 that's a difference of opinion among the
1:12:47 scholars some as allowed it and some
1:12:49 have not allowed that and it's a cri
1:12:50 this is a classical uh the discussion
1:12:53 the same thing about the discussion of
1:12:55 whether a woman can be a part of the
1:12:56 owner
1:12:57 or a judge a higher judge and some have
1:12:58 allowed it in the hanafi school or
1:13:00 others and some have not allowed it
1:13:02 and so there's a difference of opinion
1:13:04 now if the woman is in charge
1:13:06 if she is in charge then she must be
1:13:08 obeyed and everyone has to obey her even
1:13:09 those who don't agree
1:13:11 that she should have been put in there
1:13:12 in the first place everyone has to obey
1:13:13 her
1:13:14 because then if you don't have that
1:13:16 you're going to have civic unrest
1:13:18 and we don't believe in states where you
1:13:19 should have civic unrest
1:13:21 just because you don't like the gender
1:13:22 of the person who is in charge yeah
1:13:24 the master the the harms are gonna
1:13:27 outweigh
1:13:28 and so on so i think the main question
1:13:29 here though is
1:13:31 and correctly if i'm wrong sister does
1:13:33 this hadith indicate there's something
1:13:35 intrinsically
1:13:36 uh negative about the woman with regards
1:13:38 to leadership or does it mean
1:13:40 are we assuming that
1:13:44 she her leadership skills are not no let
1:13:47 me let me ask them
1:13:48 yeah a great question does that is that
1:13:50 something you want me to answer
1:13:52 sister you know
1:13:56 like there are many there are many uh
1:13:59 female rulers
1:14:01 who who was very successful so
1:14:04 no and you know it's not only that
1:14:06 there's so many female rulers who have
1:14:07 been successful
1:14:09 the quran mentions this with sabha
1:14:12 i
1:14:19 does he portray how does he portray ask
1:14:21 yourself one question
1:14:23 how does he portray sabbat that's one
1:14:25 question
1:14:26 let me tell you how he should portray
1:14:28 something yeah let me tell you the whole
1:14:30 school just why is rula
1:14:34 in fact that she was asking her people
1:14:37 you know
1:14:37 uh what to do because of
1:14:41 uh suleiman basically and he says
1:14:47 that was his letter don't become
1:14:50 arrogant of me and come muslim that's it
1:14:52 he was not playing around you know
1:14:54 solomon said this
1:14:56 he said this so sheba she says well
1:15:00 she said to her people queen sheba she
1:15:02 said to her people
1:15:03 what should we do you know uh and then
1:15:06 they said
1:15:07 you know we're ready they said we are
1:15:09 ulubets in
1:15:11 uh we are very strong and we are ready
1:15:13 tell us what to do
1:15:16 he they said what do you order us to do
1:15:19 she says
1:15:32 as the teacher of whom the shore council
1:15:35 she's saying
1:15:36 really so just because this is a
1:15:38 question right we can't deny this in the
1:15:40 quran
1:15:42 she said the the kings when they come
1:15:45 into a place a province
1:15:48 or a village they destroy it and they
1:15:50 make the most
1:15:55 and they make the highest the people of
1:15:57 the highest echelons
1:15:58 at the lowest and that's what they're
1:16:00 going to do
1:16:02 so she says basically she says send them
1:16:04 the gift
1:16:05 so she says send them a gift solomon was
1:16:07 not having a girl
1:16:08 [Music]
1:16:09 you know she sent him the gift and he
1:16:11 said i don't need this basically i'm in
1:16:12 a
1:16:13 position i don't need gifts and so on
1:16:14 i'm i'm basically
1:16:16 getting to the point there's lots of
1:16:17 ayat i can't you know
1:16:19 just read all of them at the end of it
1:16:21 she came
1:16:22 so man he offered her time to come over
1:16:24 so she invited her to come over
1:16:27 this is a quiet narrative right and she
1:16:29 came and she saw subhanallah
1:16:31 she saw some of the miraculous signs she
1:16:33 went and she basically
1:16:34 there was a see-through and transparent
1:16:36 thing and
1:16:37 like because he was in a big castle and
1:16:40 so on and she was amazed by it and she
1:16:41 realized
1:16:42 that actually what this man's religion
1:16:44 is is the truth
1:16:46 because it's worshipping one god not
1:16:48 worshiping the sun as these people were
1:16:50 doing and
1:16:50 she realized the ridiculousness of it
1:16:52 and she became muslim so the quran
1:16:54 portrays her as a wise woman
1:16:56 who was advising males in her cabinet if
1:16:59 you want to call it that
1:17:00 executive cabinet then she went into the
1:17:04 she made the right move right decision
1:17:06 and she
1:17:07 lived happily ever after so if if
1:17:09 someone wants to say well the quranic
1:17:10 depiction of the islamic depiction of
1:17:12 women rulers
1:17:13 is intrinsically uh foolish
1:17:16 actually she she in this context was
1:17:18 depicted
1:17:19 in a very very favorable way
1:17:24 yeah so what prophet told was
1:17:28 um
1:17:32 what the prophet was saying was very
1:17:36 the context was the roman empire okay
1:17:39 and
1:17:42 yeah the the phraseology is uh is is to
1:17:45 be taken in this generalities
1:17:47 okay some do say that and they say okay
1:17:49 therefore we cannot be rule of anything
1:17:51 that's fine you can have this opinion
1:17:52 and some say no she can be ruler of a
1:17:54 province but not rule over
1:17:56 this is the difference of opinion that
1:17:57 exists islam
1:18:00 okay okay it's not from her sister
1:18:04 okay so now we're going to have
1:18:09 we're going to have
1:18:13 mohammed q s
1:18:20 how are you okay good how are you
1:18:29 [Music]
1:18:38 do you even know this man's name
1:18:44 i remember he came to chevrolet helen
1:18:46 university once uh of course i love him
1:18:48 too
1:18:49 good so do you have any comments
1:18:51 questions anything you like to say
1:18:53 yes i've got two questions so if
1:18:56 possible
1:18:58 so the first question is about noah
1:19:01 the prophet no peace be upon him so
1:19:04 um in regard to the floods
1:19:08 uh muhammad's job last time he gave a
1:19:10 very good ah um
1:19:11 very good answer about this
1:19:14 issue but there is just one thing that
1:19:17 is not it's not convincing
1:19:21 you know when the flood has occurred
1:19:25 um i'm sure it's not occurred for the
1:19:28 for the whole earth is for a specific
1:19:31 uh for specific place
1:19:35 but the thing is why god has ordered
1:19:39 uh noah to build the ark why not just to
1:19:41 migrate it to
1:19:43 to the place or to that is not affected
1:19:47 by the flood
1:19:49 so why does he have to build the ark and
1:19:51 all of that thing
1:19:53 so you can see so they can both so
1:19:54 basically allah adam first of all
1:19:56 i mean there's but one of the heck i'm i
1:19:58 can think of
1:19:59 is so that he could basically he can see
1:20:02 they can see him
1:20:04 this is a son of allah subhanahu ta'ala
1:20:06 like every time
1:20:08 there's and it's not just the same thing
1:20:10 with moses
1:20:11 moses he so moses
1:20:14 saw mos pharaoh saw moses and so on
1:20:17 crossed the
1:20:18 thing and then he was drowning and his
1:20:21 and
1:20:21 and then and in a way that's exactly
1:20:23 what needed to be done
1:20:24 right and in the same way
1:20:27 uh noah's people saw him floating up
1:20:31 and here they were drowning so the last
1:20:33 thing they saw was that he was right and
1:20:35 they were wrong
1:20:36 because remember look the quran is
1:20:38 depicting these people as making fun of
1:20:40 no you know
1:20:44 they say that um in the quran
1:20:53 they put their fingers in their ears and
1:20:55 that you know they put
1:20:56 they were arrogant people so these
1:20:59 people is the son of allah usually
1:21:02 that especially with prophets that he
1:21:04 lets the prophet
1:21:05 see or he lets them
1:21:09 the people see the prophet the prophet
1:21:11 being victorious
1:21:13 that's one possible island wisdom but
1:21:16 yeah
1:21:16 migrating where as well and if if we
1:21:18 consider that this may have been the
1:21:20 this the cradle of the earth somewhere
1:21:22 near turkey and
1:21:24 how big this flood we've been like we
1:21:27 don't know how big this fight would have
1:21:28 been if you're taking a
1:21:29 a horse and start riding with this with
1:21:31 his family 80 people
1:21:32 even because he says those 80 peoples
1:21:34 how many horses you need how many
1:21:36 you know food doesn't need the horses
1:21:37 where you're going to go you're going to
1:21:39 go to a place where you know the
1:21:40 civilization
1:21:41 there's not that many civilizations in
1:21:42 the world at a time there's too many
1:21:44 questions
1:21:45 but these are all just things allah
1:21:47 knows best really
1:21:49 okay so so the second question is
1:21:54 so why the name of the earth has been
1:21:57 associated with the uh
1:22:00 with the sama um of the earth is
1:22:03 nothing um you know earth is it's
1:22:06 nothing compared to
1:22:08 to the universe what has always been
1:22:10 associated with
1:22:11 with the name of the sema well it's all
1:22:14 to do with the human perspective
1:22:16 it's a phenomenological perspective it's
1:22:19 from our experience allah is talking to
1:22:21 us
1:22:22 in a way that would make sense to our
1:22:24 experiences if allah was talking to us
1:22:26 in a way that doesn't make sense of our
1:22:28 experiences then it wouldn't make sense
1:22:29 to us at all
1:22:30 brother so it's very important that you
1:22:33 know when we approach the quranic
1:22:34 discourse we understand it as a book of
1:22:36 guidance
1:22:37 guidance for whom is guidance for me and
1:22:39 you it's not guidance from some extra
1:22:41 terrestrial or guidance for some i don't
1:22:43 know
1:22:44 i don't know a new alien species or some
1:22:46 galaxy
1:22:48 thousands of light years away no it's
1:22:49 for us so allah is speaking to us in a
1:22:52 way that we would understand
1:22:54 and it would make sense of our own
1:22:55 experiences it's relevant for us yes
1:22:57 most relevant so this is the kind of
1:22:58 anthropocentric or phenomenological uh
1:23:02 approach and so allah is making sense of
1:23:04 that for us right so
1:23:07 i i don't think this is controversial
1:23:09 from that perspective
1:23:13 what is what is it to allah and what is
1:23:15 the dunya to allah
1:23:17 is what the first heaven to the second
1:23:19 heaven compared to the second heaven to
1:23:21 the third
1:23:21 and then it's like all like a ring throw
1:23:23 in the in the desert or something
1:23:25 and then to the arsh is this so what is
1:23:27 allah gonna speak about if
1:23:29 it's also grandiose to us and all of
1:23:31 these things really are irrelevant in
1:23:32 the grand scheme of things we're not
1:23:34 even like a drop in the ocean compared
1:23:35 to
1:23:36 the universe so how would how would the
1:23:38 quran even sound like
1:23:40 for if it was meant to speak in such
1:23:42 generic terms and not specific terms for
1:23:44 human beings
1:23:48 you need to understand this concept
1:23:49 because it will help you solve other
1:23:50 issues when you're engaging with the
1:23:52 book of allah
1:23:54 so this whole concept of
1:23:55 phenomenological approach
1:23:57 anthropocentric approach meaning allah
1:24:00 is communing to the human being
1:24:02 in a way for the human being to
1:24:04 understand and to make sense of his
1:24:06 experiences
1:24:08 this is very important if you have that
1:24:09 concept in mind
1:24:11 when you see similar verses in the quran
1:24:13 then they won't raise such questions if
1:24:15 that makes sense is that okay bro
1:24:18 yeah i think you've given me a very good
1:24:21 answer i do
1:24:22 thank you so much for for your work and
1:24:25 brother hamza don't think
1:24:27 i don't like it of course i do
1:24:34 the interesting concept of love i was
1:24:36 reading um
1:24:37 actually a book on love you know you put
1:24:40 it on instagram
1:24:41 yeah it was a very powerful book i've
1:24:42 got it here let's let's
1:24:44 get the new guy in first yeah wait man i
1:24:46 want to talk about this can't you tell
1:24:47 oh okay i want to talk about love man
1:24:52 yeah put another brother in while i find
1:24:54 the book i've got left in the car
1:24:55 see you give me another joke um
1:24:58 who should we get should we get
1:25:02 uh this person seems inquisitive yeah
1:25:05 okay
1:25:05 should we get qj let's put onward on as
1:25:08 well inshaallah
1:25:10 let's put amazing on there yeah so qj
1:25:13 let me i'll meet you
1:25:15 i'm you son how are you
1:25:20 okay so i actually have two questions
1:25:23 but let me just start with the first one
1:25:25 so uh i heard a lot of people say fear
1:25:27 allah
1:25:28 right so
1:25:31 so i want to fear allah to a point where
1:25:34 i'm about to commit a sin
1:25:36 and i don't
1:25:45 um it's like
1:25:48 i have
1:25:52 is the sound
1:25:56 talk to us
1:26:00 um
1:26:05 how do i feel a lot like i don't want to
1:26:08 like commit sins
1:26:10 or addictions or whatever it is like how
1:26:13 do i stop
1:26:14 certain addictions and fear allah i
1:26:16 guess
1:26:17 that's what i'm trying to ask
1:26:21 what kind of a difference uh
1:26:24 you get uh like alcohol pornography
1:26:28 whatever it is you know um
1:26:48 bless you for your question brother i
1:26:50 know it's very hard to ask such
1:26:51 questions
1:26:52 it's very hard to ask some questions we
1:26:55 have a rule in the beginning
1:26:56 what's that let's just stick to it
1:26:58 what's that we only do
1:26:59 things to say yeah i don't know people
1:27:02 do the thing
1:27:02 that's true that's true so we're not
1:27:04 going to ask a fake question i just want
1:27:05 to
1:27:06 appreciate the brother for even having
1:27:08 the bravery to ask such a question
1:27:11 may allah bless you bro for asking such
1:27:12 a question i think we're doing it
1:27:14 i mean
1:27:21 has a willpower course which is a very
1:27:22 powerful course uh
1:27:24 concerning how to deal with addiction
1:27:27 it's called seven pillars of willpower
1:27:30 um so i would really recommend
1:27:32 you uh engaging with that the other
1:27:34 thing is which is very important
1:27:36 for coming and asking questions i know
1:27:37 it's emotional let me tell you something
1:27:39 about your response your emotional
1:27:41 response habibi is actually a good sign
1:27:43 of iman
1:27:44 it means that you're worried about your
1:27:45 state it means you're worried about your
1:27:47 connection with allah
1:27:49 subhanahu this is a massive blessing in
1:27:50 itself because there are people who
1:27:52 don't even care
1:27:53 people they do sins big and small and
1:27:55 they don't even care
1:27:56 but you you know you have this emotional
1:27:58 state you're worried
1:28:00 you're getting upset about what's going
1:28:01 on well this is a beautiful beautiful
1:28:05 response and it's a beautiful sign the
1:28:08 the general principle is we don't answer
1:28:10 fakie related questions
1:28:11 counseling related questions because
1:28:13 it's not our background
1:28:15 um and this is not the kind of purpose
1:28:17 of sapience what
1:28:18 but what i would want to say though is
1:28:21 irrespective of what you've done or what
1:28:23 you
1:28:23 will do is extremely important never to
1:28:26 despair of the mercy of allah subhanahu
1:28:28 wa ta'ala
1:28:29 your sins will never limit allah's mercy
1:28:31 allah says all my
1:28:32 believing servants do not despair of the
1:28:34 mercy of allah for he forgives all sins
1:28:38 when he speaks in chapter 12 verse 87 i
1:28:40 believe he speaks to his sons to look
1:28:42 for
1:28:44 yusuf and his meaning binyamin he says
1:28:46 do not
1:28:47 despair of the life-giving mercy of
1:28:50 allah
1:28:51 for only those who reject the truth only
1:28:53 the quran reject
1:28:54 a despair of the life-giving mercy of
1:28:56 allah so it's very important that
1:28:58 you're always in a always in a constant
1:29:02 struggle of repenting and going back to
1:29:04 allah
1:29:06 allah says that you know if we believe
1:29:08 in the good deeds and we repent allah
1:29:09 will change those evil deeds into good
1:29:11 deeds this such is the mercy of allah
1:29:13 subhanahu wa ta'ala
1:29:14 so i the reason i'm saying this because
1:29:16 i don't want you to think that you
1:29:17 should ever despair
1:29:19 ever think that you're not worthy to
1:29:20 come close to allah ever think that you
1:29:22 shouldn't
1:29:23 turn back to allah because that is
1:29:25 shaytaan using
1:29:26 own voice against you allah always wants
1:29:29 you to come back
1:29:30 allah always wants you to come back the
1:29:31 doors of mercy are always open if anyone
1:29:34 in the world closes that door to you
1:29:35 technically they are shaitaan so
1:29:40 check out the course speak to students
1:29:41 of knowledge on this issue as well but
1:29:43 and mention this for everyone to
1:29:45 understand as well we're not dealing
1:29:46 with really ficky questions or
1:29:47 counseling related questions
1:29:48 but since you did come on board i
1:29:50 thought i'd address it in this way
1:29:52 may allah bless you and grant you the
1:29:54 best in this life
1:29:55 and in the hereafter yes obviously the
1:29:57 prophet's advice
1:29:58 in terms of young people
1:30:04 and whoever whoever can let him get
1:30:06 married
1:30:07 and if you can't then you should fast
1:30:08 and obviously ramadan is coming up so
1:30:10 you should be taking
1:30:11 and we should all be taking that as an
1:30:13 opportunity and we're not speaking to
1:30:15 you
1:30:15 as people that don't commit sins we
1:30:17 probably commit bigger sins than you
1:30:18 allah islam you know
1:30:20 and it's because it's sometimes it's not
1:30:23 just the sins of
1:30:24 uh the things that you've mentioned but
1:30:26 it's it's sometimes the heart
1:30:28 the heart itself when you when you have
1:30:29 qibla in the heart when you actually
1:30:31 have miscarriage
1:30:46 he doesn't go to germany whoever has got
1:30:48 one atom's way
1:30:50 so you've got the advantage of doing
1:30:52 sins and being in the state of guilt
1:30:53 that you're clearly in
1:30:55 is that actually this purifies you from
1:30:57 arrogance
1:30:59 okay i want you to think about that
1:31:00 because there is an advantage there is
1:31:02 an advantage to committing sin and being
1:31:04 guilty
1:31:05 there's an advantage in that which is
1:31:07 that it humbles you it does actually
1:31:08 humble you because sometimes when you
1:31:10 when you're when you're doing good deeds
1:31:12 all the time and you and you're already
1:31:14 and you're avoiding the major sins you
1:31:17 know
1:31:17 you sometimes feel like well you know i
1:31:20 should be i earned this you know i've
1:31:21 done this you know
1:31:22 you start to get this kind of complacent
1:31:24 attitude
1:31:25 and the truth of the matter is sometimes
1:31:27 that complacency can lead to arrogance
1:31:29 you look
1:31:30 down at people that committing sins and
1:31:32 thinking why are they doing this why
1:31:33 can't they control themselves
1:31:35 and that itself can be worse than what
1:31:37 they're doing because that can be
1:31:39 killer for help which is worse so the
1:31:41 the
1:31:42 the good news is that you have neden you
1:31:45 have nadam which is you have
1:31:46 uh regret and the you know october
1:31:50 there's
1:31:50 this there's and there's conditions
1:31:54 um and you should go look at that you
1:31:56 know what madam is one of them
1:31:58 and azeema to not go back to the sinners
1:32:01 and you look you're always going to make
1:32:02 mistakes
1:32:06 you know all human beings beneath them
1:32:08 is it continues to make mistakes
1:32:12 continues to make mistakes and the best
1:32:15 ones
1:32:15 who do that are terrible and like it
1:32:18 says you know
1:32:20 yes
1:32:24 in allah you know all my slaves who have
1:32:27 transgressed against themselves
1:32:29 don't don't despair from the mercy of
1:32:32 allah
1:32:32 because allah wipes away all the sins
1:32:34 and i would say to you get yourself
1:32:36 ready for ramadan
1:32:38 use it as an opportunity to fast and to
1:32:41 to keep away from all of your addictions
1:32:43 and um in terms of in terms of those
1:32:46 they require specialist treatment yes
1:32:48 and if you can get married try and get
1:32:50 married if you're not already married
1:32:51 because obviously then
1:32:53 the sexual element will be reduced um
1:32:57 but some people get so addicted to the
1:32:58 thing that even when they're married
1:33:00 they continue doing it but
1:33:01 at least it should reduce it i mean or
1:33:03 at least the the impulses
1:33:05 yeah i mean we don't assume what the
1:33:06 addiction is i think he gave examples
1:33:08 yes yes but as brother hijab said you
1:33:11 know go to the specialist
1:33:12 unfortunately this isn't the platform
1:33:14 you can do that but i would just thought
1:33:15 it would be yeah because it was
1:33:17 almost right but may allah bless you bro
1:33:19 and uh got you the best in this life and
1:33:21 the life to come happy being
1:33:22 blessed i think you guys got the wrong
1:33:26 idea of the addiction but
1:33:28 yeah i understand what you're meaning
1:33:34 okay we have brothers
1:33:45 i am happy to talk with you guys
1:33:48 i am from germany i have two questions
1:33:50 uh one
1:33:51 to brother uh
1:33:55 if you know an egyptian philosopher he
1:33:58 his name is
1:34:02 i don't know much about experience
1:34:05 should i know again yeah actually should
1:34:08 i be ashamed of myself
1:34:09 i know this guy is very good
1:34:13 very good what is he alive now
1:34:18 no he's dead for 10 years just right
1:34:22 in arabic and i thought you know you
1:34:25 know him
1:34:26 what's his name
1:34:31 okay and the other philosopher is french
1:34:34 philosopher
1:34:35 then the news uh because brother zeshan
1:34:37 smiled to jannah
1:34:38 he talked about about france today
1:34:42 and i sent i sent him this this this
1:34:44 news um about the
1:34:46 philosopher called michel foucault
1:34:51 yes you heard about the news of course
1:34:54 not well i know
1:34:55 foucault we know he's i would know his
1:34:56 works the news is that he used to go to
1:34:59 north africa
1:35:02 to tunisia and basically rape young boys
1:35:04 no way
1:35:05 yeah how did that how did that then
1:35:07 jordan peterson did something he i think
1:35:09 he tweeted something saying
1:35:11 okay how does that affect his ideas kind
1:35:13 of thing i think that's how he came
1:35:15 across so he wanted to make a
1:35:16 distinction between his
1:35:17 uh behavior and his ideas so don't don't
1:35:20 uh play the man don't play the ball
1:35:23 yeah but how does that come out though
1:35:25 it was quite big it was quite
1:35:40 one is an advice which is very
1:35:43 interesting because
1:35:44 you know this is a eurocentrism you know
1:35:46 like when uh
1:35:47 the big thinkers have um
1:35:50 seem to have a very dodgy history and
1:35:52 past they don't even mention it or
1:35:54 even defend it they think even the
1:35:56 accusation is not worthy of defense
1:35:58 sometimes yeah
1:35:59 but when it comes to our tradition and
1:36:01 they think that you know some of our
1:36:03 you know leaders or symbols had you know
1:36:05 from their perspective from a secular
1:36:07 lens
1:36:08 and unethical they'll zoom in on it and
1:36:10 attack it continuously and they won't
1:36:12 really deal with the ideas themselves
1:36:14 who's big man yeah how did they even
1:36:15 come out this eurocentrism
1:36:18 in a way it's your centrism what's going
1:36:20 on how did they find out that he was
1:36:21 doing that
1:36:22 uh it's a good question uh the the
1:36:25 government know
1:36:26 note about it and uh i am from tunisia
1:36:29 uh it's in the bulgar time they
1:36:32 note about it and the polar police um
1:36:35 no no not
1:36:43 you had another question my brother yeah
1:36:45 it's just an advice
1:36:47 how i find brothers
1:36:51 uh or where i find brothers who have the
1:36:53 same passion about
1:36:54 knowledge and uh yeah like you brother
1:36:57 mashallah
1:36:59 may allah keep your brotherhood no
1:37:01 you're the man you're the man
1:37:04 here you go how do you find that how do
1:37:07 you find good brothers around you oh is
1:37:08 that yours
1:37:10 knowledge and stuff like that you're in
1:37:13 a beautiful country man you you've got a
1:37:15 lot of
1:37:15 mashaya that you know in that area in
1:37:19 uh in tunisia the uh top notch top notch
1:37:22 why don't you join the halachat maybe
1:37:24 you'll find some brothers
1:37:26 in there i don't know if they're doing
1:37:27 it now with covet
1:37:29 no i am in germany i live in germany now
1:37:34 i wouldn't know bro i wouldn't know um
1:37:37 you know there are some there's a big
1:37:39 population of turks in germany
1:37:41 yes you know there's a population but
1:37:43 how do you find them
1:37:45 you go off basically make activity
1:37:47 specific right so
1:37:48 usually people that are are interested
1:37:50 in the same things
1:37:52 will be good for the for each other and
1:37:54 if you're interested in islamic stuff
1:37:56 then go and see what activities
1:37:58 that muslim shiva are doing in whatever
1:38:00 area you're in germany
1:38:02 and i'm sure there were there are going
1:38:03 to be activities and obviously try and
1:38:06 because it's like you know you know the
1:38:09 prophet muhammed said this
1:38:10 man is a religion of his friend you know
1:38:13 so you have to watch out for who you
1:38:15 befriend and it's a very important thing
1:38:17 that we find people that are gonna
1:38:19 to put it in kobe's terms you know
1:38:21 stephen covey are the seven habits of
1:38:22 highly
1:38:23 successful people you gotta find people
1:38:25 that are gonna be
1:38:26 around you that are gonna help help you
1:38:29 reach
1:38:30 the objectives that you're trying to
1:38:31 reach before i even try and find friends
1:38:33 i try and find objectives basically so
1:38:36 you sit with yourself and say what do i
1:38:37 want to achieve
1:38:39 all right and put them down like i want
1:38:40 to achieve one two three and then
1:38:42 who is going to help me to achieve what
1:38:44 i need to achieve and then
1:38:46 and then you then you base it from there
1:38:47 and the thing is what's very important
1:38:49 is that you should be connected to the
1:38:51 masjid if you're connected to the masjid
1:38:52 i know we live in a covered era
1:38:54 you will find the uh that the scholars
1:38:56 the students of knowledge there
1:38:58 because generally speaking one of the
1:38:59 signs of the man the source of knowledge
1:39:01 that they're centered around the mosque
1:39:03 so that's one good place to start my my
1:39:05 brother and may allah make it easy for
1:39:06 you and make it successful
1:39:08 um so let's get someone else on now
1:39:11 inshallah we have
1:39:12 uh brother hamza salaam alaikum brother
1:39:16 hamza
1:39:19 come on ballet
1:39:23 can you guys hear me yeah just about bro
1:39:26 you're breaking up slightly but we can't
1:39:28 hear you
1:39:31 okay um so if i break up just let me
1:39:33 know but um
1:39:34 i just wanted to first thank you both
1:39:36 for uh your videos on youtube has helped
1:39:38 me a great deal and sort of
1:39:40 reinvigorated my love for islam and the
1:39:42 dean sober i hope i like sepsi efforts
1:39:48 um so my first question is that
1:39:52 we as muslims have convinced ourselves
1:39:54 that the basis for our beliefs is
1:39:55 grounded in logic
1:39:56 rationality and evidence but the thing
1:39:59 is there are people far more intelligent
1:40:01 than ourselves who objectively ponder
1:40:02 upon the same evidences
1:40:04 and lines of reasonings as we reasonings
1:40:06 as we do
1:40:07 yet they don't come to the same
1:40:09 conclusions as us it says in the quran
1:40:11 that allah guides whom he wills
1:40:13 i don't know what i've done to deserve
1:40:15 the honor of testifying that there is no
1:40:17 deity worthy of worshipped
1:40:18 worthy of worship except allah
1:40:24 while non-muslims of seemingly high
1:40:26 integrity are committed to eternal
1:40:28 punishment
1:40:29 why do some people have significantly
1:40:32 more difficult obstacles on their path
1:40:33 to the truth
1:40:35 well for others it's as simple as having
1:40:36 religious parents
1:40:38 or being born in a muslim country why do
1:40:40 people of equal intellectual capacity
1:40:44 the same exact evidences come to the
1:40:46 diff
1:40:48 uh didn't bother me for a while now so
1:40:51 a response would be great
1:40:54 yeah there's there's a lot of questions
1:40:55 there bro let's stay on the line let's
1:40:57 try and unpack them slowly slowly
1:41:00 so me and muhammad hijab will answer
1:41:02 these questions inshallah let's take one
1:41:04 question that came into my mind just
1:41:05 from
1:41:06 what you've just said which was why do
1:41:08 seemingly more
1:41:09 intelligent people um see the same
1:41:12 evidence but they basically don't become
1:41:13 a muslim
1:41:14 well it numb there's two things here
1:41:16 number one you have to understand what
1:41:17 do you mean by intelligence
1:41:19 because a sound akala sound intellect
1:41:22 when it looks at the evidence
1:41:23 it's like it's actually going to it's
1:41:26 going to
1:41:27 affirm the truth of islam now someone
1:41:29 may be very good at deductive logic or
1:41:32 they may be very good in a specific area
1:41:34 or domain of knowledge that doesn't
1:41:36 necessarily mean that they have that
1:41:37 kind of holistic intelligence that is
1:41:39 required
1:41:40 to accept the truth that's one very
1:41:42 important thing to understand so it
1:41:43 depends what you mean by intelligence
1:41:45 the other thing is these are all matters
1:41:47 of the heart as well of the
1:41:49 the one of its functions is the
1:41:52 intellect so
1:41:53 the intellect according to is a function
1:41:56 of the heart
1:41:58 and it's very important that you know
1:42:00 it's not the eyes that go blind but it's
1:42:02 the hearts i go blind as allah says in
1:42:03 the quran
1:42:04 so it's very important to understand
1:42:06 that these there's there is a dynamic
1:42:08 going on
1:42:09 and you know the alkali is connected to
1:42:11 the column and the column is connected
1:42:12 to other things and this kind of
1:42:14 you know metaphysical interplay going on
1:42:16 and we don't really know
1:42:17 what's really happening in someone's
1:42:19 heart and this is very interesting even
1:42:21 in cognitive science
1:42:23 they are coming to the conclusion that
1:42:25 people claim to have rational beliefs
1:42:27 they claim to have rational
1:42:28 justifications for their beliefs
1:42:30 but in actual fact there are other kind
1:42:32 of inner psychological issues going on
1:42:34 that they haven't unraveled yet right
1:42:36 so this is very significant so
1:42:40 you know it the the question is
1:42:43 slightly misapplied from the perspective
1:42:45 it assumes that they do have this
1:42:47 sound intellect and they they have a
1:42:49 heart that is pure and it's sincere
1:42:52 we just don't know these realities and
1:42:54 allah wa ta'ala
1:42:55 knows these realities so from that
1:42:58 perspective i don't find it very
1:43:00 controversial
1:43:01 uh or this question raises any
1:43:03 particular issue um i'll leave it to
1:43:05 muhammad hijab to expand further
1:43:06 inshallah
1:43:08 the way the quran sets out is the quran
1:43:11 says that
1:43:13 you know that we have taken from beni
1:43:26 you know that we have taken from the
1:43:29 backs of adam with the lineage of
1:43:31 loins of adam the souls and this is how
1:43:34 the seed is done basically
1:43:36 of the people and then we ask them i am
1:43:39 am i not your master and they said
1:43:42 so we are born with this
1:43:46 the quran says you know the fitter of
1:43:49 allah the disposition of allah which
1:44:00 you know that every single person that's
1:44:02 born is born
1:44:04 so already you have an advantage and the
1:44:05 advantage is you have this connectivity
1:44:07 to allah
1:44:09 and you have the signature of god to use
1:44:11 the
1:44:12 uh the car term the redesign he said
1:44:15 that everyone's got the autograph of god
1:44:17 meaning we have been set like a machine
1:44:20 like a machine
1:44:21 to worship allah already that's that is
1:44:23 we are born with that you know
1:44:25 and this is this is like you were
1:44:26 talking about cognitive science this is
1:44:28 practically proven now in cognitive
1:44:30 science and justin barrett talks about
1:44:32 the
1:44:33 receptivity to believing in god and so
1:44:35 but even despite this there are two
1:44:37 verses of the quran which are important
1:44:38 to know
1:44:39 one is in chapter 4 165
1:44:42 and the other one is in chapter number
1:44:44 17 verse number 15.
1:44:46 in chapter 4 verse 165
1:45:00 you know that allah said
1:45:04 that he sent prophets that mubashirim
1:45:08 they give glad tidings and mundurin
1:45:10 which that they give warnings
1:45:12 and this this part here is so important
1:45:14 the
1:45:21 so that there is no evidence
1:45:24 hoj literally there's no evidence
1:45:26 there's no argument
1:45:27 that people can have after they have
1:45:30 been
1:45:31 after they have been warned or about
1:45:33 after the
1:45:34 uh after the prophets have come to them
1:45:36 and to understand more what this means
1:45:38 allah says in chapter 17 verse 15
1:45:44 we are not going to punish them until we
1:45:46 send them
1:45:47 a messenger thus it's it's ishmael upon
1:45:51 the muslims
1:45:52 if you have somebody who died who is
1:45:54 born in the non-muslim family
1:45:56 and has never come across islam except
1:45:58 in a distorted way for instance
1:45:59 through the news or something which is
1:46:01 not really what islam is but it's
1:46:03 being made to be what islam is this
1:46:05 person has not
1:46:07 have the argument he this person has an
1:46:10 argument
1:46:10 this person has an excuse this person is
1:46:13 not in the in the karate
1:46:14 chronic category of people that will
1:46:16 definitely go to hell
1:46:18 and live eternally like this like yes
1:46:21 sorry
1:46:21 so it's important to know in actual fact
1:46:23 even
1:46:25 spoke about this ali ghazali has the
1:46:26 statement concerning the bazantines
1:46:29 and that if an area you know a town or
1:46:32 an
1:46:33 area or geographical location has
1:46:35 negativity about the process solomon
1:46:37 like almost islamophobia in his context
1:46:39 he said the hajj is lifted from them yes
1:46:41 yeah yeah it would make a lot of sense
1:46:43 because it's not the real islam you you
1:46:46 under you have to understand it the only
1:46:47 people really that i'm not going to
1:46:48 mention
1:46:49 there are some groups that came after
1:46:51 that said that even if you hear the
1:46:53 quran like you know even if you hear the
1:46:54 quran arabic you don't know what's going
1:46:55 on said that
1:46:56 has been done but yeah that opinion is
1:46:58 that it came in the 18th basically
1:47:00 1800s in arabia
1:47:03 but you know let's look
1:47:06 let's not self-trigger now
1:47:12 so but apart from those kinds of
1:47:14 opinions basically
1:47:16 but you know what's very important as
1:47:17 well what's very important to understand
1:47:18 bro is when you study allah's names and
1:47:20 attributes and
1:47:21 allah's nature meaning his names and
1:47:24 attributes
1:47:25 it really solves these questions as well
1:47:26 because you see from a
1:47:28 see we're answering this question from a
1:47:30 bottom-up perspective
1:47:31 let's answer it from a top-down
1:47:33 perspective who is allah
1:47:34 allah subhanahu wa is the just allah
1:47:37 subhanahu wa
1:47:38 is the merciful allah is annoying and he
1:47:41 is the wise and so on and so forth
1:47:43 so these things will manifest themselves
1:47:45 so if someone
1:47:46 whoever is has gone to paradise or to
1:47:49 hell
1:47:50 then you could not have chosen anything
1:47:52 better as the famous scholar sufian
1:47:54 al-fari said
1:47:54 if i had to choose between my mother if
1:47:56 i had to choose between my mother
1:47:58 and allah subhanahu were to add it to
1:48:00 judgment on the day of judgment i would
1:48:01 choose allah
1:48:02 because he knew who allah was from that
1:48:05 perspective
1:48:06 and you need to understand that we're
1:48:07 seeing this from the perspective of our
1:48:09 limited understanding
1:48:11 we don't know the full essence of the
1:48:13 human variables at play here
1:48:15 the internal variables the external
1:48:17 variables the social variables
1:48:19 we could not even make a judgment that's
1:48:21 what allah says isn't allah the best of
1:48:22 all judges
1:48:23 we don't have that complete picture we
1:48:25 have a pixelated understanding of
1:48:26 reality
1:48:27 so given the fact that your lord habibi
1:48:31 is the loving he is the merciful he is
1:48:34 the just and so on and so forth
1:48:36 then i'm telling you no one's going to
1:48:38 be treated unjustly
1:48:40 no one i could say this wallahi no one's
1:48:42 going to be treated unjustly yeah
1:48:44 so from that perspective no it's not a
1:48:47 problem
1:48:48 don't worry about it just don't worry
1:48:49 about it
1:48:53 allah does not he does not
1:48:57 act unjustly to anyone it's only that
1:48:59 they themselves act unjustly towards
1:49:01 themselves
1:49:02 the quran is look at the allah it's not
1:49:04 even about rationality
1:49:06 and this is how deep it is in fact this
1:49:08 is what it tami's argument was
1:49:10 he said that if it was about rationality
1:49:11 only the clever the dean is not for the
1:49:13 clever people the high iq
1:49:15 the deal it's basically like if you lost
1:49:16 if you like a toddler
1:49:19 a little toddler they they they they
1:49:22 went astray from their mother
1:49:23 and they they have an instinctive and
1:49:26 immediate reaction to want to go see
1:49:27 their mother
1:49:28 the fit works like that it's not even
1:49:30 about rationality it's like you say
1:49:32 supernatural
1:49:32 rational you know it's you don't even
1:49:35 need to have rationality
1:49:36 but even on the point of rationality do
1:49:38 you think people were speaking like new
1:49:39 atheists in holistic greece
1:49:41 you think they were speaking like that
1:49:42 in the middle ages this whole new
1:49:45 atheist stuff sorry to say it's just
1:49:46 like 30 years old
1:49:48 people weren't speaking like that people
1:49:49 weren't talking like that making those
1:49:51 feeble arguments in the in in the
1:49:53 holistic greece and
1:49:55 in in throughout the middle ages and
1:49:57 through the golden era of islam
1:49:59 and and this time these arguments are
1:50:01 new arguments a stupid
1:50:02 argument from nothing a universe from
1:50:04 nothing that guy that that fool that you
1:50:06 humiliated and so krause
1:50:11 you know people don't speak like that so
1:50:14 so i
1:50:15 i think this is satisfactory uh habibi
1:50:17 the other thing you designed when hijab
1:50:19 mentioned about the fitra is very
1:50:20 important
1:50:21 so based on sahih muslim chapter 3 verse
1:50:24 30.
1:50:26 well it's not only you with a number
1:50:27 [Laughter]
1:50:30 so from that perspective habibi when you
1:50:33 look at the fitra
1:50:34 a good analogy or a metaphor is to
1:50:36 consider
1:50:37 the fit like a vehicle okay so there are
1:50:39 two main opinions concerning the fitra
1:50:41 one is that it doesn't have knowledge
1:50:43 but it's like a
1:50:44 it directs you towards the truth so it's
1:50:46 like a vehicle a car
1:50:47 that's driving towards the truth but but
1:50:50 what happens the windscreen it gets
1:50:51 clouded
1:50:52 we don't know what could uncloud the
1:50:54 fitrah there's not only it's not only
1:50:56 intellectual arguments and cloud de
1:50:58 fitra it could be
1:51:00 emotional spiritual experiential
1:51:02 phenomenological
1:51:03 it could be a combination of these
1:51:04 things the point is
1:51:06 don't assume that the intellect or
1:51:08 intellectual arguments are the only
1:51:10 means
1:51:10 to uncloud the fitra that's the wrong
1:51:12 assumption and if you take the other
1:51:14 view of the
1:51:15 fitra which is there is knowledge within
1:51:17 the fitra a form of proton knowledge or
1:51:20 primary knowledge that allah is worthy
1:51:22 of extensive praise and worship and that
1:51:23 he exists
1:51:24 and the fitra gets clouded then we have
1:51:26 to try and find out what can we do to
1:51:28 uncloud the fitra to awaken the truth
1:51:31 within
1:51:32 now it doesn't have to be only
1:51:33 intellectual arguments it could be a
1:51:34 combination of intellectual and
1:51:35 emotional
1:51:36 it could be a combination of
1:51:37 experiential and prayer so for example
1:51:40 when i became a muslim
1:51:41 it was a combination of three things
1:51:43 intellectual
1:51:44 i i appreciate the values of islam and i
1:51:47 actually started praying
1:51:48 praying for me was very important before
1:51:50 i became muslim
1:51:52 so that may be that's what it took to
1:51:54 uncloud the fitra
1:51:55 for other people it might be very highly
1:51:57 academic answers for other people it
1:51:58 might just be giving by sharing pizza
1:52:00 with someone you just don't know
1:52:02 and just echoing what mohammed hijab
1:52:03 said ali gazad has got a beautiful
1:52:05 statement concerning
1:52:06 don't think that your iman is going to
1:52:08 be contingent on some carefully produced
1:52:11 argument with premises
1:52:12 he said someone smarter than you could
1:52:15 to
1:52:16 tweak the premises and that's what we do
1:52:17 when we learn in postgrad philosophy we
1:52:19 learn
1:52:19 how to tweak premises that's what we do
1:52:21 if someone's smarter than you he could
1:52:23 manipulate you and say right i'm gonna
1:52:24 tweak this premise and make you look
1:52:26 like a fool or something right
1:52:27 so someone's smarter than you could come
1:52:28 along what are you going to do you're
1:52:30 going to leave the dean
1:52:31 so what he said was is iman is also
1:52:34 based upon
1:52:35 internalizing the quran and the
1:52:38 traditions
1:52:39 and the son of the prophet sallallahu
1:52:41 alaihi wasa there was this experiential
1:52:42 aspect that was very
1:52:44 important in actual fact i was dealing
1:52:46 with it
1:52:48 by all uh intents and purposes and an
1:52:50 apostasy case a very famous person
1:52:53 um online and
1:52:56 he ended up basically being really
1:52:59 satisfied with this ghazali approach
1:53:01 he said you know hamza when you when i
1:53:04 when you i ask questions about science
1:53:05 or something like this i'm
1:53:06 satisfied but then after you know i know
1:53:08 that i don't know everything and they're
1:53:10 smart the people than me and
1:53:12 but what is real for me is this
1:53:13 connection is when i pray when i do my
1:53:15 salah and when i connect with allah
1:53:17 this is like you know intellect comes
1:53:19 and goes kind of thing people might be
1:53:21 smarter than me or silly than me
1:53:22 when i come to you i'll get satisfactory
1:53:24 answers and whatever the case may be
1:53:26 but what i know is solid for me is the
1:53:27 way i've been praying and my
1:53:30 intention and and and the spiritual
1:53:32 spiritual aspects and that experiential
1:53:33 thing really he said
1:53:35 he started praying more and he said i'm
1:53:37 aligned to islam now
1:53:39 and that that's what got him that's what
1:53:40 was required for his fitra
1:53:42 for someone else it could be completely
1:53:43 different we don't know so
1:53:45 the assumption that intellectual
1:53:47 arguments lead to the deen is actually
1:53:48 wrong
1:53:49 assumption because you're assuming that
1:53:51 it's the intellectual stuff that is
1:53:53 actually the cloud
1:53:55 over the fitline you need to remove it
1:53:57 no in actual fact for many of these
1:53:58 people is something else so i've had
1:54:00 experience with people
1:54:01 you know i had this pakistani atheist
1:54:02 come up to me a physicist
1:54:04 he was like oh hamza your argument for
1:54:06 god's existence doesn't make sense
1:54:07 because causality doesn't make sense
1:54:09 outside of the universe
1:54:10 now i could have you know maybe exposed
1:54:13 his understanding that
1:54:14 you know causality is derived from
1:54:17 experience it's a posteriori but i could
1:54:19 have given a priori understanding a
1:54:21 kantian argument but i said to him what
1:54:23 do you mean by kosali
1:54:24 he didn't know because in western
1:54:26 metaphysics the nature of the cause i
1:54:28 think is still debated today it's debate
1:54:29 today
1:54:31 it's hugely debated and then then he
1:54:32 says to me i don't know i was like hold
1:54:34 on a second bro
1:54:35 you're posting a question to undermine
1:54:37 god and you don't know what that
1:54:39 key word means in your question what's
1:54:41 going on so i sat him down
1:54:43 after a few more minutes it came i came
1:54:45 to the understanding that his issue was
1:54:46 that he came from secular background he
1:54:48 didn't know how to connect with allah in
1:54:49 salah
1:54:50 that's what it was that's what it was
1:54:51 that from one just said the main thing
1:54:53 sabor right
1:54:54 i know he's sleeping on the floor at the
1:54:55 moment sorry before exposing you bro uh
1:54:58 subord basically he was in a room with
1:54:59 me downstairs in the library
1:55:01 and there was a brother i'm not gonna
1:55:03 someone who's an apostate he
1:55:05 didn't believe in god and he basically
1:55:07 was
1:55:08 doing the algorithms for a famous
1:55:09 company i want to mention give too much
1:55:11 deals
1:55:12 he was a very soft you know mid-20s
1:55:15 maybe very soft bro like you masha allah
1:55:17 if you did this you probably snap him
1:55:19 with your thumb
1:55:21 so the brother was like very soft and
1:55:23 meek very nice guy from that perspective
1:55:25 we were talking about
1:55:26 philosophy of the mind and he probably
1:55:27 know that that was my thing for my
1:55:29 masters
1:55:30 and you know we're talking about ai
1:55:31 artificial intelligence and
1:55:32 consciousness and so on and so forth
1:55:34 that's the time what's the main problem
1:55:36 about god's existence he said oh god's
1:55:38 attributes are very human
1:55:39 now previously he talked about how ai
1:55:42 machines can be fully conscious
1:55:44 so i realized it was a contradiction in
1:55:46 his logic i don't want to expand it too
1:55:47 much
1:55:48 but there was a contradiction in his two
1:55:49 approaches and i when i noticed as a
1:55:51 contradiction it's a it's an
1:55:52 indication that a psychological thing is
1:55:54 going on oh always i'm like that like a
1:55:56 psychologist
1:55:57 because you have to be committed to the
1:55:58 well-being i'm thinking is it really
1:55:59 this intellectual issue
1:56:01 and i said there's this contradiction
1:56:02 and he was like got a bit you know
1:56:05 exposed so what i want to do was i want
1:56:08 to be
1:56:09 to bring it back to myself and my own
1:56:11 experiences look you know
1:56:12 with my father i had experience with my
1:56:14 father then i realized it was
1:56:16 you know i had to take control back of
1:56:17 the of the relationship and
1:56:19 and apologize whatever the case may be
1:56:21 and my experiences
1:56:23 that were limited based on negativity
1:56:25 actually shaped a kind of lens in order
1:56:27 to understand
1:56:28 my dad but when i removed that i
1:56:29 realized it was just the ego and then we
1:56:31 had you know a breakthrough
1:56:32 i said stuff like this and i said maybe
1:56:34 you're having the same issue
1:56:36 asking the guy got up or he was
1:56:40 angry crying well lies i could press the
1:56:42 button
1:56:44 yeah he honestly bro it was phenomenal
1:56:46 and
1:56:47 i did support it was seeing it in action
1:56:48 i think sabu's mouth was like this
1:56:51 yeah it was had nothing to do with
1:56:53 consciousness he had nothing to
1:56:55 god's names and attributes he had issues
1:56:57 and when we spoke to his mother after he
1:56:59 said yes
1:57:00 he's had issues with father figures and
1:57:02 he even said you're emotionally abusing
1:57:04 me so i had to change the subject we
1:57:05 bought him food
1:57:06 then we tried to chill out and hunter we
1:57:08 had a good relationship but he was he
1:57:10 started the conversation as a kind of
1:57:11 soft
1:57:12 you know softly spoken guy
1:57:15 then we go through these things and all
1:57:16 of a sudden i mentioned this
1:57:17 psychodynamic issue
1:57:19 well it was like across the body sorry
1:57:22 he's dead
1:57:22 yeah about maybe you had issues with the
1:57:24 flop i mentioned it to myself first so
1:57:26 it doesn't look like that i'm pointing
1:57:27 the finger
1:57:28 so i was trying to show you what's up
1:57:31 with you
1:57:32 are you laughing
1:57:38 yeah that's what he said but the point
1:57:41 is habibi what i'm trying to say to you
1:57:42 i know it's a long
1:57:43 answer to to a very short question
1:57:47 is to show you that it's not always the
1:57:49 intellectual stuff sometimes that was my
1:57:51 main point and hold the whole point of
1:57:52 the fitness so hopefully that makes
1:57:54 sense to you
1:57:54 brother right yeah because i've been
1:57:56 having conversations with non-muslims
1:57:59 and it's the most frustrating thing ever
1:58:00 because i i tried to bring
1:58:02 like the strongest arguments we have and
1:58:04 i use like quran hadith which
1:58:06 i find to be really uh touching but they
1:58:09 seem to be completely unaffected by it
1:58:11 so
1:58:11 i was like as you know in the demon
1:58:18 you know you're not going to be you
1:58:20 can't guide whoever you want
1:58:21 this is allah saying saying this to the
1:58:23 prophet muhammad
1:58:25 he guides whom he wills at the end of
1:58:28 the day and you know
1:58:28 there's a beautiful area and i was just
1:58:30 looking at taser of it two days ago
1:58:32 yeah but
1:58:46 um
1:59:01 and subhanallah yeah because i was
1:59:04 thinking
1:59:05 he says that have you seen the one who
1:59:07 has taken allah as a lord
1:59:09 uh his own desires as a lord and this
1:59:12 part
1:59:14 and allah misguided him upon knowledge
1:59:17 so that the exegetes differed
1:59:21 who whose knowledge are we talking about
1:59:26 is it are we talking about that is
1:59:30 talking about the knowledge of
1:59:32 the man the man who's allah's knowledge
1:59:35 was allah's knowledge and both of them
1:59:37 are correct subhanallah
1:59:38 both of them uh to know why
1:59:42 there's two approaches here so it's the
1:59:44 the person
1:59:45 when they are given the knowledge and
1:59:48 this is the proof that when the person
1:59:49 has the knowledge
1:59:50 they act against them so
1:59:53 it's
1:59:58 when they went ashrae allah then made
2:00:00 them go ashrae
2:00:01 so they make the action they are the
2:00:03 ones who take this decide
2:00:04 you know the point of the matter is
2:00:08 when they have the knowledge you might
2:00:09 have given them the knowledge but
2:00:12 is that knowledge going to be the cause
2:00:14 of their guidance or not this is not
2:00:15 intellectual issues this is spiritual
2:00:17 yes
2:00:17 because they may have arrogance yeah so
2:00:19 because allah i
2:00:20 think in over 30 places in the quran
2:00:22 allah says he does not guide so and so
2:00:24 and so and so
2:00:25 so someone may have arrogance in their
2:00:28 heart and when they're given knowledge
2:00:29 it only increases in their arrogance and
2:00:30 therefore takes them further astray
2:00:32 yeah so you have to understand it from
2:00:34 and and the problem with these questions
2:00:36 sometimes brother is because we
2:00:37 misunderstand what is the human we
2:00:38 assume the human
2:00:40 is like a kind of in the philosophy of
2:00:42 the mind of function
2:00:43 a function list model where you have
2:00:45 inputs and outputs
2:00:46 that's not the human the human being is
2:00:49 an alkal is an intellect it's a culp
2:00:51 and the apple is a function of the of
2:00:53 the kalb is the roar
2:00:54 is a soul is enough is the fitra all of
2:00:57 you think these things are dynamic
2:00:58 interplay
2:00:59 now the question sometimes assumes that
2:01:01 the human being is just a computer
2:01:03 inputs and outputs
2:01:04 even cognitive sciences has moved away
2:01:06 from this and saying no
2:01:07 compute the human being is not inputs
2:01:09 and outputs rather the human being is
2:01:11 very dynamic from that point of view
2:01:13 there are psychosocial psycho even
2:01:16 somatic psychospiritual things going on
2:01:19 so habibi your job is to be nice use
2:01:21 akhlaq and
2:01:23 hikmah plant the seed in people's hearts
2:01:25 and minds and leave the rest of the
2:01:26 subhanallah
2:01:28 okay um i think the stream has been
2:01:31 going on for two hours so we'll take one
2:01:32 more question insha allah
2:01:34 thank you very much brothers thank you
2:01:35 that was a brilliant answer thank you
2:01:37 very much let's take the final person
2:01:43 to do you know you know you know the
2:01:46 miracles that the prophets come with
2:01:49 uh is that it's obviously to affirm we
2:01:51 agree that yourself to affirm and to
2:01:53 evidence their prophethood but if it was
2:01:56 only to do with the evidences and
2:01:58 nothing to do with the message
2:01:59 then the magicians would be the the guys
2:02:02 yeah i think he says in
2:02:04 friends of allah and friends of shaitaan
2:02:06 he talks about
2:02:07 you know if someone would to walk in
2:02:09 water and to teach us
2:02:11 we would reject him exactly that yeah
2:02:13 it's like for example david blaine he
2:02:14 walks on water every day
2:02:16 really not over
2:02:22 so last person the name is amazing
2:02:26 so salaam alaikum amazing
2:02:30 guys how are you how are you doing boy
2:02:31 okay oh you're talking to me on him
2:02:33 [Laughter]
2:02:36 you guys are amazing that's why i'm
2:02:38 called amazing
2:02:40 and uh i've yeah i have a i have a
2:02:42 specific question
2:02:44 but i just quickly wanted to say that
2:02:45 you guys really helped me a lot
2:02:48 and may allah bless you i mean you too
2:02:51 brother
2:02:52 thank you um so my question is about um
2:02:56 um like a natural quran versus i guess
2:03:00 more
2:03:00 something more natural quran versus the
2:03:03 traditional view of the quran
2:03:05 so a bit specific but um
2:03:08 for example if if we take the story of
2:03:10 muslim
2:03:13 uh he went uh to the sea and he he
2:03:16 uh struck down his stuff and that's of
2:03:19 course that's a miracle
2:03:20 like that's amazing i cannot get any
2:03:23 more
2:03:24 uh coincidental you know that's of
2:03:26 course that's a miracle um
2:03:28 but if we had a camera back then or
2:03:31 like some other scientific um
2:03:36 stuff could we um like explain that and
2:03:40 recreate that
2:03:41 and if your answer is yes because i
2:03:43 earlier heard hamza say
2:03:45 that it might be possible in the future
2:03:48 for
2:03:48 a person to live 200 years so getting
2:03:51 close to the no helios
2:03:52 so you might agree with that um should
2:03:56 we
2:03:57 if something is really going against
2:04:00 um like established science i don't want
2:04:03 to say it like that but like
2:04:04 could we reinterpret a certain stories
2:04:08 of the quran should we do that
2:04:11 to maybe get the absolute answer of the
2:04:14 quran
2:04:15 we don't believe in naturalism
2:04:17 naturalism is the idea that everything
2:04:19 that is
2:04:20 is everything that we can access through
2:04:22 the five senses and anything
2:04:24 above that anything supernatural and
2:04:26 what you're going to say about the jinn
2:04:27 like what are you going to say about the
2:04:28 angels because
2:04:29 i mean there's too many things the point
2:04:31 of the matter is this
2:04:32 this is all natural it's called
2:04:34 naturalism or physicalism you mentioned
2:04:36 yeah yeah i mean what's worse i mean
2:04:39 think about
2:04:39 conceptually right
2:04:43 so as hijab is saying naturalism is the
2:04:46 view that there's no divine there is no
2:04:47 supernatural there is no non-physical
2:04:50 and
2:04:50 everything can be explained by physical
2:04:51 processes
2:04:53 this is something that muslims cannot be
2:04:56 just by virtue of very explicit quranic
2:04:58 statements right
2:04:59 that there is the unseen and so on and
2:05:02 so forth
2:05:03 as soon as you open the quran yes so
2:05:05 this is very important okay
2:05:08 so we can't be philosophical naturalist
2:05:09 which is different from methodological
2:05:10 naturalism
2:05:12 so what how do you interpret these
2:05:15 these these type of understandings the
2:05:18 thing is
2:05:19 how far are you going to go okay how far
2:05:22 are you going to go and that's something
2:05:23 very important to
2:05:24 to to to understand here if you presume
2:05:27 that everything has to have a scientific
2:05:29 explanation can
2:05:30 everything must be reduced to physical
2:05:31 phenomena then you're going to have a
2:05:33 lot of problems with the quran
2:05:34 and the sunnah i would say the better
2:05:37 strategy is to be confident in your
2:05:39 religion which i know you are
2:05:41 insha allah and for you to understand
2:05:43 look physical
2:05:45 what's the problem with philosophical
2:05:46 naturalism the problem with
2:05:48 philosophical naturalism is
2:05:50 the minute you find a non-physical thing
2:05:52 is the minute the whole of the
2:05:54 the naturalistic project falls that
2:05:56 consciousness yeah
2:05:57 that's my point so philosophical actions
2:06:00 it basically says
2:06:01 all phenomena can be reduced to physical
2:06:03 processes okay so all you have to do is
2:06:04 find one phenomenon that's not physical
2:06:07 and the easiest way of doing that is
2:06:09 basically talking about consciousness
2:06:10 that we have
2:06:11 inner subject of conscious experiences
2:06:14 the whole
2:06:15 physicalist program if you like from a
2:06:17 consciousness point of view is basically
2:06:19 saying if you rub a stone hard enough
2:06:21 you're gonna have butterflies come out
2:06:23 of it yeah that's essentially what it's
2:06:25 saying if you
2:06:26 and and and obviously we don't have time
2:06:28 now to go into the whole kind of
2:06:29 understanding of why physicalism doesn't
2:06:31 explain
2:06:32 in the subject of conscious experiences
2:06:34 in actual fact we may do that next week
2:06:36 uh the last live stream before ramadan
2:06:39 where and we'll talk about maybe we'll
2:06:41 talk about consciousness and other
2:06:42 related issues but the point here is
2:06:45 there's something even more the
2:06:46 questioner who questions this
2:06:49 the questioner himself is a sign that
2:06:51 physicalism has failed
2:06:53 is a greater miracle and with all due
2:06:55 respect
2:06:56 having a staff and splitting the sea
2:06:59 is is less of miraculous
2:07:03 than the co in the subject of conscious
2:07:06 experiences coming from seemingly
2:07:07 non-conscious physical processes yeah
2:07:09 our
2:07:10 question as well yeah and that's very
2:07:11 important for you to understand bro
2:07:12 because we forget it we really we
2:07:14 externalize these things but what about
2:07:15 you as the questioner yeah yeah i've got
2:07:17 a question
2:07:18 uh to you actually on that yes you know
2:07:21 the um
2:07:22 obviously supporters are sleeping you
2:07:24 know who would usually ask him one of
2:07:25 these issues but you know the the
2:07:27 evolutionist paradigm they say this
2:07:28 ebiogenesis took place yeah
2:07:31 and abbyogenesis is fallen sense and
2:07:33 purposes
2:07:34 you know the movement from chemistry to
2:07:35 biology right somehow
2:07:38 now if if we if we define sciences
2:07:41 you know patterns and regularities of
2:07:43 repeating themselves
2:07:44 things that have to be predictable we
2:07:46 have to have witnessed it in the past
2:07:47 observational right
2:07:49 when was the last time we saw chemistry
2:07:51 change into biology
2:07:52 like chemistry becoming biology
2:07:56 if if if that was something we observed
2:07:59 that surely wouldn't we wouldn't require
2:08:01 all these speculations
2:08:02 as to what ibiogenesis um consisted of
2:08:06 well that's an interesting question
2:08:10 but even if we could observe chemistry
2:08:12 go into biology
2:08:13 it doesn't in any shape or form uh
2:08:17 have a physicalist understanding my
2:08:19 question is right consciousness the idea
2:08:21 of
2:08:22 um chemistry going to biology could that
2:08:25 not be argued in and of itself to be
2:08:26 miraculous on the on the current model
2:08:28 because it's something which the five
2:08:30 senses and our experience and
2:08:31 observations are logged in well you know
2:08:32 finally you said i think yesterday the
2:08:34 scientists found uh
2:08:35 they actually had a synthetic cell they
2:08:38 made a synthetic cell
2:08:39 that's quite funny you say that it was
2:08:40 yesterday yeah yeah i know i know i
2:08:43 i i didn't read into it i just don't
2:08:45 want you to see on your timeline some
2:08:46 city
2:08:48 but you have to look into that means the
2:08:49 greatest the greatest thing that
2:08:51 basically allah i see what you're trying
2:08:52 to say here you're trying to say that
2:08:54 don't we have some assumptions that also
2:08:56 presume some kind of miraculous event
2:08:58 kind of what i'm saying is like what the
2:08:59 biggest thing that
2:09:01 is the center of the chronic discourse
2:09:03 really is the eschatological project
2:09:04 which talks about okay you know you're
2:09:06 gonna you're gonna die
2:09:08 and then you're gonna come back to life
2:09:09 that allah can bring
2:09:11 dead things back to life you know he
2:09:14 loved about the multi however he brings
2:09:16 the earth back to life so if allah and
2:09:19 this is the argument i think allah is
2:09:20 making right it's a straightforward
2:09:22 observational argument
2:09:23 allah can bring dead things to life and
2:09:25 you see that
2:09:27 and it's not really explained by a
2:09:28 paradigm like the first instance
2:09:30 is not explained right now it's we have
2:09:32 no we have not observed
2:09:34 we have ma
2:09:38 we have not let them see or witness yes
2:09:40 the hulk of the heavens on the earth or
2:09:42 the hulk of themselves
2:09:43 we have not observed bio sorry chemistry
2:09:46 becoming biology
2:09:47 all we can do is have some kind of what
2:09:50 would be termed
2:09:51 my my view is a fictitious or not even
2:09:54 fictitious
2:09:54 mythological unless you can go further
2:09:56 religious let's go
2:09:58 you have a religious program it's just
2:10:00 you have a religious way of
2:10:02 understanding how
2:10:04 chemistry became biology and that is
2:10:07 that there was some kind of you know
2:10:08 ideogenesis that took place you try and
2:10:11 explain it in physical
2:10:12 terms but what you're explaining is
2:10:14 something which has not been ever
2:10:16 observed yes but they have to they have
2:10:18 to assume this i see what you're saying
2:10:20 so you're saying the first living cell
2:10:22 yes according to the evolutionary
2:10:23 paradigm
2:10:24 had to come from basically seemingly
2:10:26 non-living matter yeah yeah they have to
2:10:28 assume that yeah you have to assume
2:10:29 that's not supported by observation yeah
2:10:31 from my understanding
2:10:32 i agree so they have to they have the
2:10:35 the whole but what they would say is
2:10:36 it's not miraculous in that
2:10:38 that perspective they're saying as when
2:10:39 our science increases when we increase
2:10:41 our scientific
2:10:42 knowledge we will be able to understand
2:10:44 how well david's humans
2:10:45 uh for example they go with this usually
2:10:47 david hume's idea of miracle right which
2:10:49 is something which goes against the laws
2:10:50 of nature
2:10:51 or the superseded yeah but i think david
2:10:53 hume was mistaken on that
2:10:55 yeah but if we go with what they believe
2:10:56 in which is that usually right if that's
2:10:58 the definition of a miracle
2:10:59 this is something which the laws of
2:11:01 nature has no business talking about
2:11:03 or something which is not observed at
2:11:04 all i'm saying that basically
2:11:07 the movement from chemistry to biology
2:11:10 biology itself as
2:11:11 a biology itself is a scientific
2:11:14 fairness
2:11:14 they would argue darwinism is not there
2:11:16 to explain uh
2:11:18 the origins of the first living cell
2:11:20 darwinism is there to explain biological
2:11:23 about challenges i just want to talk
2:11:24 about the first living cell yeah yeah
2:11:25 for sure
2:11:27 how did that first living cell how could
2:11:30 non-living matter become living on the
2:11:32 paradigm that we have now
2:11:33 how comes we're not observing these
2:11:34 things well it's even worse bro because
2:11:36 even if they could show that a living
2:11:38 cell came from non-living matter
2:11:40 what is the living cell culture paradigm
2:11:42 is still called
2:11:44 processes meaning blind and
2:11:46 non-conscious what does blind mean there
2:11:48 is no intentional force behind them
2:11:49 direct them
2:11:50 anywhere what does non-conscious mean it
2:11:52 means they're not aware of themselves
2:11:53 aware of anything outside of themselves
2:11:55 so even if they said there's a living
2:11:57 matter how can consciousness arise from
2:11:59 that
2:12:00 it's like me saying i've got nothing in
2:12:01 my pocket here's 10 pounds how can i
2:12:03 give you 10 pounds there was nothing in
2:12:04 my pocket in the first place yes
2:12:06 there's an arabic principle if you like
2:12:08 i don't know if you're the philosopher
2:12:10 yeah but you can't you can't give what
2:12:12 you don't have yeah
2:12:13 absolutely so so you know
2:12:16 you know if muhammad hijab doesn't have
2:12:18 wisdom how can he be talking about
2:12:20 wisdom
2:12:22 how can how can you give life if you're
2:12:23 deaf it's actually
2:12:25 that's the whole point so if these
2:12:26 things according to their paradigm
2:12:28 is based on blind non-conscious physical
2:12:31 processes
2:12:32 there's nothing no intention of force
2:12:34 directing them they're not aware of
2:12:35 themselves or anything aware of anything
2:12:37 outside of themselves and how can that
2:12:38 give rise to something that has
2:12:39 awareness
2:12:42 now obviously there's more to it in
2:12:44 terms of the philosophy of the mind you
2:12:45 have different conceptions of
2:12:47 physicalism like functionalism and
2:12:49 and so on and so forth but these could
2:12:51 be addressed maybe another time but the
2:12:52 point i'm trying to say here is there is
2:12:54 a greater miracle bro the questioner
2:12:55 himself
2:12:56 him the inner being he has inner
2:12:59 subjects of conscious experiences
2:13:01 that itself cannot be explained
2:13:02 physically you can't even explain
2:13:04 by the neurosciences by neurobiology
2:13:06 anyway
2:13:07 because neurobiology has to assume
2:13:08 physicalism as a philosophical
2:13:10 assumption to be true
2:13:11 in order for it to work in that way and
2:13:14 and there's so much more to talk about
2:13:15 this but the point i'm trying to say
2:13:16 is why what is the motivation
2:13:20 to try and reduce these events
2:13:24 uh to to a physicalist understanding
2:13:27 because you've got to be very careful
2:13:28 and i'm giving you some sincere advice
2:13:29 here
2:13:30 that could end up just making you just
2:13:32 do cover
2:13:34 uh leave the the realm up because how
2:13:36 far you're going to go you
2:13:37 angels are physical uh uh jin are
2:13:40 physical
2:13:42 allah how far are you going to go the
2:13:44 next thing so this is very
2:13:46 because what you because you need to be
2:13:47 very careful with this kind of uh
2:13:48 philosophical naturalism
2:13:50 um but maybe we should talk about
2:13:52 consciousness uh in another livestream
2:13:54 inshallah but hopefully
2:13:55 has that addressed your question bro
2:13:57 yeah thank you very much but
2:13:59 um i was actually i know it's a bit late
2:14:01 um i was actually talking about
2:14:03 a traditional view of the quran of a
2:14:05 story in the quran
2:14:07 and i'm not talking about a purely
2:14:08 naturalistic
2:14:10 view i'm sorry i'm not that educated in
2:14:12 my terms
2:14:13 i'm not english either but um
2:14:17 i'm talking about a different view from
2:14:19 the traditional view
2:14:21 that's um maybe saying like yeah let's
2:14:25 assume gravity is in play and this goes
2:14:28 against gravity
2:14:29 but but angels are still you know
2:14:32 non-physical
2:14:33 etc but you know different from the
2:14:35 traditional view as well and
2:14:36 it's difficult to see
2:14:40 yeah um if you're saying can you have a
2:14:42 non-traditionalist view of the stories
2:14:45 of the quran
2:14:46 can you start speculating and saying
2:14:48 that maybe
2:14:49 the moses staff has some kind of
2:14:51 magnetic magnetic field in it that would
2:14:54 basically separate the seas i mean
2:14:57 i don't know i leave that to hijab i
2:14:59 just think that's excessive speculation
2:15:02 you know he he blamed
2:15:14 you know this is such a powerful
2:15:16 expression the quran
2:15:18 is storing something right you're
2:15:21 throwing stones in the dark
2:15:22 in other words you're in a dark room in
2:15:24 the unseen yeah
2:15:27 you don't even know where you're aiming
2:15:28 like imagine playing darts in a
2:15:30 you know you don't know where the
2:15:31 dartboard is and you're in a dark room
2:15:33 and you've got a blindfold
2:15:34 because you're throwing it you don't
2:15:35 know where you're trying to aim so you
2:15:37 know don't fall into that
2:15:38 because obviously the quran that's
2:15:40 that's the moral of the catholics
2:15:42 and that's why it's very important for
2:15:43 you to understand what are the main
2:15:45 what's the main purpose of these stories
2:15:48 what's the main purpose of the stories
2:15:50 of the nbr
2:15:51 this is very important for you for us to
2:15:53 derive and
2:15:54 sometimes we miss the primary
2:15:56 functionality of these stories and
2:15:58 and it's significant for us to revive
2:16:00 that deep islamic spirituality
2:16:02 concerning
2:16:03 what the context of these stories are
2:16:05 what they're trying to tell us and what
2:16:07 and what are the main lessons
2:16:09 that we're trying to learn and what's
2:16:10 interesting about the story about the
2:16:11 dog you know was the three persons of
2:16:13 the dog or four and the dog and so on
2:16:15 and so forth
2:16:16 even kasir mentions about the dog what
2:16:17 does allah mention the dog and it's very
2:16:19 interesting because it has lots of
2:16:21 questions
2:16:22 yeah because but the dog is very
2:16:23 powerful because but
2:16:25 mentions the dog because i think there
2:16:26 is that understanding
2:16:29 the kind of spiritual functionality of
2:16:31 the dog in the story
2:16:32 solves the question let me explain
2:16:34 listen to this you love this
2:16:37 the dog is almost irrelevant to the
2:16:39 story
2:16:41 but the dog happened to be with the
2:16:42 people the pisces people and allah saved
2:16:44 them and because the dog happened to be
2:16:45 with them allah saved the dog as well to
2:16:47 teach us
2:16:48 if allah could save a dog because he
2:16:49 would buy his people then allah will
2:16:51 save
2:16:52 us if we're with his people and this and
2:16:55 then more of the story is
2:16:56 the way to remove these is to be
2:17:03 so yeah so there's a lot of power in the
2:17:06 stories but we have to do
2:17:08 allah says in the quran of the quran are
2:17:11 the locks on their hearts so you can
2:17:12 mirror the meaning the more
2:17:14 more double you do the more your heart
2:17:16 becomes unlocked to receive his guidance
2:17:17 and mercy
2:17:18 but we need to understand there is a
2:17:19 difference between tafseer traditionally
2:17:22 and although they were used synonymously
2:17:24 but from a technical perspective
2:17:25 is the meaning is the kind of reflection
2:17:28 over the meaning
2:17:30 we don't have a job with the meaning
2:17:31 because that we leave that to them
2:17:33 we leave that to the scholars but you
2:17:35 should do
2:17:36 to ponder what what is allah saying here
2:17:38 for example
2:17:39 telling his sons go look for yusuf and
2:17:42 his aki
2:17:43 and don't despair of the life-giving
2:17:45 mercy of allah how do you do something
2:17:47 here okay i feel contextually depressed
2:17:49 my context is making me feel a little
2:17:50 bit depressed not medically depressed
2:17:51 that's a different medical issue
2:17:53 but i feel a bit contextually depressed
2:17:54 yeah islam just before this verse he was
2:17:56 crying to allah
2:17:57 and he was basically saying that i
2:17:59 complained to my about my grief to allah
2:18:01 alone
2:18:02 and then straight away very close he
2:18:04 says to his sons
2:18:05 do not despair of the life-giving mercy
2:18:07 of allah where's the connection here the
2:18:09 connection is when you have a context
2:18:11 that brings you depression
2:18:12 remind you about the mercy of allah and
2:18:14 allah will solve your problems for you
2:18:15 and it's so true a lot of psychologists
2:18:17 and counselors they have issues
2:18:18 themselves and when they remind people
2:18:20 about gratitude about the mercies of
2:18:22 allah it makes them feel much better
2:18:24 that's a tadabor for example yeah and so
2:18:26 engage with the quran that way and have
2:18:28 good people around you good students of
2:18:30 knowledge good messiah
2:18:31 to help you and keep you on you know
2:18:33 orthodoxy if you like
2:18:36 which is not very narrow by the way it's
2:18:37 you know there's a there's a nice scope
2:18:40 um and you know if you stay within that
2:18:42 then inshallah you'll be fine
2:18:45 i agree with that and thank you have a
2:18:47 nice day
2:18:48 over and out habibi so man i bless you
2:18:50 bro um
2:18:51 and we've been on here for about 2 hours
2:18:54 and 20 minutes nearly alhamdulillah
2:18:57 so any final thoughts mr hijab
2:19:01 is there anyone else there's one there's
2:19:03 a few people but
2:19:04 i add this person higher because it's
2:19:06 the only one that we haven't tried
2:19:08 okay fine yeah okay so it's the last
2:19:10 person that
2:19:11 so we had people on the on the q
2:19:14 and high already hi we haven't had okay
2:19:34 so i had a question regarding like um
2:19:36 you know how
2:19:38 most of the cosmological arguments
2:19:39 they're kind of like
2:19:41 based on the premise then whatever
2:19:43 doesn't make sense like rationally
2:19:46 um therefore that's wrong
2:19:49 um so i'm kind of worried so speaking
2:19:52 um so my question was like um because
2:19:55 like
2:19:56 when the previous question came on you
2:19:58 said it was kind of hard to reconcile
2:20:00 between um the free will and that kind
2:20:03 of stuff so sometimes something that
2:20:04 doesn't make sense
2:20:05 doesn't mean that it's impossible to
2:20:07 happen so how do we kind of make this
2:20:10 um rational cosmological arguments if
2:20:12 they say like
2:20:13 um yes it doesn't make sense but like it
2:20:15 can still happen because our
2:20:17 my rationality is limited
2:20:20 i think there's a difference here the
2:20:22 difference is that
2:20:24 when we're talking about the
2:20:24 cosmological argument or any argument
2:20:27 for god's existence we're talking about
2:20:30 what is whereas when we're talking about
2:20:34 when we're talking about the free will
2:20:36 of human beings and the will of god
2:20:39 we're asking the question of how is and
2:20:42 the two questions are completely
2:20:43 different
2:20:44 so one is what is or who is
2:20:47 okay so in the case of what caused the
2:20:50 what is
2:20:52 the cosmological argument but with the
2:20:55 free will thing is how is
2:20:57 how is it the case now if i ask you the
2:20:59 question how does allah know things
2:21:04 we don't know right how does allah hear
2:21:07 things
2:21:07 how any of the attributes of god
2:21:11 if you attach how to that we don't know
2:21:14 and there's a good reason for that the
2:21:16 quran says
2:21:21 that you know the visions don't encaps
2:21:24 don't encapture encapsulate him and he
2:21:27 encapsulates all the visions
2:21:29 there is a reason why we can't ask
2:21:31 answer the mechanical
2:21:33 questions the mechanical questions of
2:21:35 how when it comes to allah
2:21:37 are out of our reach it doesn't mean
2:21:40 that they are
2:21:41 contradictory to the contrary
2:21:44 with the with the free will thing two
2:21:46 things which are
2:21:48 almost completely demonstratable from
2:21:50 different perspectives
2:21:52 is a human choice
2:21:55 and b uh antecedent events causing
2:21:58 what's happening now these two things
2:22:00 are demonstrated
2:22:01 right how mechanistically they
2:22:05 symbol symbiotically or compatibly work
2:22:07 together
2:22:08 is something we don't know how to answer
2:22:11 in the same ways we don't know
2:22:12 how one particle can be in two different
2:22:15 places at the same time in
2:22:16 quantum mechanics we don't know how and
2:22:19 so
2:22:20 not being able to answer a mechanical
2:22:22 question is different from not being
2:22:24 able to
2:22:26 escape a basic ontological
2:22:29 conclusion in this case the idea of
2:22:33 god or the uncaused cause being the
2:22:36 creator of all that
2:22:38 of all things for example and what one
2:22:41 should realize as well with these
2:22:42 arguments they've been going on for a
2:22:44 very long time
2:22:45 they've been going on for over 2000
2:22:46 years before jesus christ
2:22:48 you know plato and aristotle and others
2:22:51 were making these arguments
2:22:52 the prime mover um in the
2:22:55 books the physics and the metaphysics
2:22:57 and they've been going on
2:22:58 people have practically agreed quite
2:23:01 frankly with the fact that there must be
2:23:03 some kind of there have been skeptics
2:23:05 along the way of course they have
2:23:07 but this has been the major opinion of
2:23:09 the akhalet
2:23:10 of the people of rationality throughout
2:23:13 the centuries
2:23:14 and people have also agreed so just as
2:23:17 people have agreed
2:23:18 quite frankly from ancient greece to
2:23:21 you know the enlightenment period that
2:23:23 there must be a prime mover of
2:23:25 uncle's causes and there have been
2:23:26 obviously aberrations along the way
2:23:29 that people have also agreed that this
2:23:31 question of mechanics when it comes when
2:23:33 it comes to
2:23:34 our free will and god's will is or if
2:23:37 it's not god's realistic uninterrupted
2:23:38 causal change whatever
2:23:40 is one that you know there's always
2:23:41 going to be there's always going to be
2:23:43 something missing in terms of human
2:23:45 analogy
2:23:47 so so this is this is the difference
2:23:50 the difference is in like for example
2:23:53 when we talk about the trinity yeah we
2:23:55 are talking about who god is and what
2:23:57 god is
2:23:58 and remember that the basic the basic
2:24:01 thing is if god if something goes
2:24:02 against god's
2:24:03 attributes it's impossible
2:24:06 may i get that yeah
2:24:10 so when we are when we argue for god's
2:24:13 existence
2:24:15 there's no tension anywhere like when we
2:24:17 argue for god's existence there isn't
2:24:19 attention
2:24:19 of things that we have to prioritize or
2:24:21 de-prioritize
2:24:23 in terms of our epistemological overview
2:24:26 um well there's no tension actually
2:24:29 there's no telling
2:24:30 with this there is a tension or there is
2:24:32 at least a perceived tension
2:24:33 and with that we we must suspend
2:24:35 judgment because it's a mechanical issue
2:24:37 which we cannot uh disentangle from a
2:24:40 wealthy perspective
2:24:42 i think that would be the difference i
2:24:45 mean like i guess that
2:24:46 kind of requires a lot of like um how's
2:24:49 it called
2:24:50 philosophical background to comprehend
2:24:51 maybe i mean for me it's not it's kind
2:24:53 of hard to
2:24:54 comprehend like all this kind of stuff i
2:24:56 believe in a lot for different reasons
2:24:58 but um um this whole cosmological
2:25:01 argument just doesn't
2:25:02 completely make sense to me um i get
2:25:05 what
2:25:06 you're saying but like just as the sub
2:25:08 questions would you say
2:25:09 it's um would you say that it's
2:25:13 impossible for contradictions to exist
2:25:15 ever at all for example um
2:25:18 i know that god like wouldn't go against
2:25:20 his own nature
2:25:22 but for example can we say that he can
2:25:24 make a square circle
2:25:25 and like stuff like that okay it's a
2:25:27 good question so basically the answer to
2:25:28 this question is and they
2:25:30 our scholars have dealt with this right
2:25:32 that contradictions
2:25:34 are not things okay a squared circle is
2:25:37 not something that can exist in the real
2:25:38 world when allah says
2:25:43 that he's over all things powerful that
2:25:46 is
2:25:46 talking about the scope of possibility
2:25:48 and
2:25:49 possibility and necessity so there's
2:25:52 only
2:25:53 the only things that come into existence
2:25:54 are things which are possible
2:25:57 a square circle is impossible and by
2:25:58 that we mean it's something which cannot
2:26:00 come into existence and therefore
2:26:02 it's nothing it's not a thing yes yes
2:26:05 said that
2:26:06 it means uh allah's power over all
2:26:08 possibilities and a squared circle may
2:26:10 may make sense to you linguistically and
2:26:12 grammatically that there's linguistic
2:26:14 items words in a sentence in a
2:26:15 particular order
2:26:16 but it has actually zero informative
2:26:18 value is equivalent of saying
2:26:20 blah blah blah blah yeah literally so
2:26:23 it's so uh it's a non-thing it's a
2:26:26 non-possibility
2:26:29 like how's that different from like on
2:26:31 the quantum level how you said like
2:26:33 two photons or something they can be you
2:26:35 know it's like one photon but in two
2:26:36 places and that kind of stuff like for
2:26:38 me that
2:26:39 like i can't it's like equally i can't
2:26:41 comprehend either one of them
2:26:42 so i can't really distinguish it's
2:26:44 different i i think with the whole
2:26:46 one one uh particle being at two places
2:26:50 at the same time
2:26:52 we're talking here about something which
2:26:54 we observe or if we talk about the
2:26:56 double split experiment which is a very
2:26:58 famous experiment and on the quantum
2:27:00 level how the um it behaves as a wave
2:27:03 that is being observed and yes
2:27:05 i mean these things we're observing it
2:27:08 right
2:27:08 we are sure we are observing it now
2:27:10 mechanically can we explain it no we
2:27:12 can't explain it
2:27:13 and this in the philosophy of science is
2:27:15 called under determination right
2:27:17 we don't have a theory which helps us
2:27:19 understand how these things can be
2:27:21 possible
2:27:22 it appears to us as if there's one
2:27:24 particle at two places at the same time
2:27:26 that's what it appears to us as but is
2:27:28 this what's going on or is it just that
2:27:30 it appears to us in that way
2:27:31 it appears to us with a double split
2:27:34 experiment
2:27:34 that it's a particle when it's being
2:27:36 observed and it's not one it's a wave
2:27:38 when it's not being observed that's what
2:27:39 it appears to us with the
2:27:41 instruments that we have and the basic
2:27:43 knowledge that we have
2:27:44 that's what appears to us because we're
2:27:46 using our macro theories on the quantum
2:27:48 level
2:27:50 and what we're saying is we that's why
2:27:52 it appears to
2:27:53 us it appears to us as a contradiction
2:27:55 but we just
2:27:56 basically most things that which are
2:27:58 substantiated and observable
2:28:00 but appears to appear to us as
2:28:02 contradictions are just things we don't
2:28:04 understand
2:28:05 that's basically what it is we don't
2:28:06 have a theory that's robust enough
2:28:09 to um understand this thing and likewise
2:28:12 we don't have any theory and we will
2:28:14 never have any theory
2:28:16 through which we can understand the
2:28:17 inner workings and mechanics of god's
2:28:19 attributes
2:28:20 just like the same with the question of
2:28:22 how does god hear
2:28:24 this is equivalent to the question of
2:28:27 how does god will
2:28:29 how does god hear nobody knows that
2:28:32 everybody can tell all the schools are
2:28:34 fought in islam
2:28:36 everyone affirms okay not every single
2:28:38 person the martyrs and he didn't right
2:28:39 for example
2:28:40 but we affirm that allah hears we are
2:28:43 firming
2:28:44 and what is hearing uh
2:28:47 knowing perceiving sounds we all
2:28:50 functionally we know what that means
2:28:52 how allah does that how does it interact
2:28:55 with allah how does it work
2:28:56 i don't know why don't we have a problem
2:28:59 with that
2:28:59 how because for us here hearing is a
2:29:02 straightforward concept
2:29:03 we just think oh allah does like i'm
2:29:06 hearing the sounds right now that you're
2:29:07 making that allah has the same
2:29:08 connection with no he doesn't
2:29:10 in fact allah's hearing is completely
2:29:12 different to our hearing and we don't
2:29:13 know how
2:29:15 and likewise our willing is completely
2:29:17 different to allah's willing but we
2:29:19 don't know how
2:29:20 so the question of how this has always
2:29:23 been known in the islamic theology
2:29:25 this the question of how relating to
2:29:27 allah
2:29:29 is totally unknown and since this is a
2:29:31 question which relates directly to allah
2:29:35 which is an actually as well but mostly
2:29:38 rather his will and mashiach you know
2:29:41 is another way of saying will really and
2:29:43 this is a rational point
2:29:45 because you're talking about
2:29:45 transcendent being you're talking about
2:29:48 allah you talk about
2:29:50 a transcendent being now to try and try
2:29:53 and even fathom
2:29:54 the kind of you know the answers to
2:29:58 these questions concerning the
2:29:59 transcendent being really
2:30:01 you would have to put yourself in that
2:30:02 situation which is totally impossible
2:30:05 because we are the created being um you
2:30:08 know if
2:30:09 if an ant cannot i don't know
2:30:12 understand the reality of an elephant
2:30:14 then by greater reason
2:30:15 what about us and allah who created us
2:30:18 and everything else right
2:30:20 so it's actually rational to posit that
2:30:23 you could never answer certain questions
2:30:25 and you could call this the role of the
2:30:26 mind right
2:30:28 the mind has a role in limitation it can
2:30:30 do with some ontological questions about
2:30:32 our existence
2:30:33 for example in our purpose such as god
2:30:35 exists
2:30:36 he's worthy of worship and so on and so
2:30:38 forth and there are other questions
2:30:40 and there and the very nature of those
2:30:41 particular questions
2:30:43 is is it would have to assume that we
2:30:46 are
2:30:46 of a particular reality that we're not
2:30:49 right so
2:30:50 in in this case even to try and fathom
2:30:52 the wholeness of allah and these issues
2:30:56 you have to arrogate to yourself some
2:30:58 kind of divine nature you know
2:31:00 may allah protect us from some silly
2:31:02 thoughts right yeah so it's it's very
2:31:04 important that you know just because
2:31:05 sometimes you can't answer a question
2:31:07 that you think
2:31:08 it it it's you know it's irrational no
2:31:12 the very fact that you can't answer the
2:31:13 question is the rational point
2:31:16 right that's that's that's very
2:31:17 important to understand how
2:31:19 i want to summarize it in this way yeah
2:31:21 what's your name afterwards very
2:31:22 good huh
2:31:28 yeah the question of how allah's will
2:31:32 interacts with human free choice
2:31:35 that question for us or how it works
2:31:38 compatibly with
2:31:39 human free choice how allah's will
2:31:42 works compatibly with human free choice
2:31:45 for us to answer that question we must
2:31:48 first know
2:31:49 the inner workings in the mechanics of
2:31:51 allah's will
2:31:52 and that is an impossible mission
2:31:59 it's impossible just like us knowing
2:32:01 mechanically how any of allah's
2:32:03 attributes operate
2:32:06 for us to know how those two things work
2:32:09 and how there is a symbiosis between
2:32:11 those two things
2:32:12 and a compatibilism between those two
2:32:14 things we can't begin to answer those
2:32:16 questions
2:32:17 until and only until we can understand
2:32:21 the operations of allah's will
2:32:23 how can you answer it we don't know
2:32:26 yeah sorry uh yeah like one more thing
2:32:29 sorry one more thing
2:32:30 i forget just before i forget yeah one
2:32:33 more thing before i figure
2:32:34 is that my
2:32:37 my own ability to conceive that i have
2:32:40 free will
2:32:41 is first person it's first person
2:32:44 it's a first person experience right
2:32:47 which means
2:32:48 i feel it like it's immediate i don't
2:32:50 need to
2:32:51 demonstrate it in a third person
2:32:52 capacity and
2:32:54 anything that is first person oh not
2:32:56 anything everything that is first place
2:32:58 every single thing is not accessible to
2:33:00 us
2:33:01 through the demonstration through any
2:33:03 demonstration
2:33:04 so we have a problem here we have a
2:33:06 problem with like remember we believe in
2:33:08 we believe the human being has a soul we
2:33:11 believe in like the interplay that you
2:33:13 were talking about
2:33:14 the first person experience is like a
2:33:16 different realm
2:33:18 it's like there are two realms that are
2:33:20 operating with each other like
2:33:21 if you if you want to say you know macro
2:33:23 physics and microphysics or mic um
2:33:26 quantum mechanics quantum mechanics and
2:33:29 and physics are like two realms two
2:33:31 worlds which are operating in one space
2:33:34 likewise the first person experience and
2:33:36 the third person experience
2:33:38 is like two realms
2:33:41 that are operating with each other in
2:33:43 the same space
2:33:45 some things that what i'm saying to you
2:33:48 is
2:33:49 some things that are happening to me in
2:33:50 the first person
2:33:53 are contradict or seemingly contradict
2:33:56 that which i can show you in the third
2:33:58 person they seemingly contribute that
2:34:01 just in the same way as micro physics
2:34:04 some things that we're seeing in the
2:34:06 particle being the same place two places
2:34:07 at the same time
2:34:08 may contradict what we see in macro
2:34:11 physics
2:34:12 now that just means we don't have to
2:34:14 bridge the gap that's all it means
2:34:16 we don't know how to bridge the gap
2:34:18 between
2:34:19 first person and third person we don't
2:34:21 have to bridge the gap between micro
2:34:23 physics and macro physics
2:34:24 this is just an under determination and
2:34:26 for that reason
2:34:28 i don't think there's going to ever be a
2:34:29 resolution for this
2:34:31 mechanical issue of how determinism and
2:34:34 and
2:34:34 first person free free choice can exist
2:34:37 because it just may be the fact
2:34:39 that that is something which is not
2:34:41 tappable by the
2:34:42 third person methods it's completely
2:34:44 unstable
2:34:46 i was just gonna say like um yeah i get
2:34:48 that that's not like my
2:34:49 problem it i can't even see how like
2:34:52 it's the opposite
2:34:52 actually i don't even see how someone
2:34:54 cannot reconcile that i don't that
2:34:56 doesn't make sense
2:34:57 um my main like thing was kind of like
2:35:00 um
2:35:00 the cosmological argument in the sense
2:35:02 that like for example how do you convey
2:35:04 that to an atheist so for example
2:35:05 um if you start with the premise that
2:35:07 some things might not make sense to us
2:35:09 but yet
2:35:10 like there might be an answer so like
2:35:12 for example if they say yeah maybe
2:35:14 you think that something cannot come
2:35:15 from nothing or something like that or
2:35:16 if you say
2:35:17 uh god has always existed and yet like
2:35:21 infantry into the past and yet this
2:35:23 present has reached
2:35:24 and then they say like why cannot that
2:35:26 be the case with the universe like why
2:35:28 can't you say that
2:35:29 the universe has always existed and then
2:35:31 uh like infinite time has passed and
2:35:33 then they
2:35:34 like if they kind of compare the two
2:35:36 what would you tell them
2:35:37 in a sense i guess well what i'm
2:35:40 gathering here is so
2:35:42 you know when when they try and
2:35:45 postulate that look if you could believe
2:35:47 in an eternal god why don't you believe
2:35:48 in an eternal universe
2:35:50 with all due respect uh
2:35:53 the uh that may sound you know a very
2:35:56 nice way of getting out of the argument
2:35:58 but when you look at the universe then
2:35:59 you need to say to them well what
2:36:02 what is telling you that the universe is
2:36:03 eternal well number one
2:36:05 you can't say it's eternal because it's
2:36:07 contingent it's dependent
2:36:09 the universe and everything within it is
2:36:10 contingent and continue contingent
2:36:12 things have limited physical qualities
2:36:14 and limit things with limited physical
2:36:16 qualities are finite
2:36:18 so how can you say it's how can you say
2:36:20 it's eternal unless you're just posting
2:36:21 it without any evidence here right
2:36:23 um so when they say things like this you
2:36:26 just have to basically challenge the
2:36:28 assumption they're assuming that the
2:36:30 universe is eternal
2:36:31 but when you look at the nature of the
2:36:33 universe or you you try and
2:36:34 conceptualize this this issue
2:36:37 you will come to the conclusion that the
2:36:38 universe is actually not
2:36:40 eternal uh and you know what's very and
2:36:42 what's interesting if they're happy to
2:36:44 say that the universe is eternal then
2:36:45 they're happy to agree with
2:36:47 eternal things existing right um so they
2:36:50 would have to at least say therefore
2:36:52 that we both have a similar argument
2:36:55 it's both of similar epistemic status
2:36:57 obviously we wouldn't agree with such a
2:36:58 thing
2:36:59 um but that's very important to
2:37:00 understand now i think the whole problem
2:37:02 lies here is
2:37:05 there is a difference between
2:37:07 foundational questions
2:37:08 and foundational issues that you could
2:37:11 actually prove
2:37:12 using a sound intellect and
2:37:14 non-foundational issues and what i mean
2:37:16 by that is
2:37:17 is issues or concepts that emerge from
2:37:19 the foundation
2:37:20 so things like for example things like
2:37:23 predestination
2:37:24 and free will those ideas come from a
2:37:28 pre-existing intellectual foundation
2:37:29 such as
2:37:30 allah exists the quran is from allah and
2:37:33 so on and so forth
2:37:35 so when we say you can prove islam we're
2:37:37 saying the sound apple the sound
2:37:40 intellect can actually prove the
2:37:41 intellectual foundations of islam
2:37:43 and yes as a result of that we'll have
2:37:45 some questions
2:37:46 some we may answer some we may not but
2:37:49 not being able to answer
2:37:51 those secondary type of questions
2:37:53 doesn't
2:37:54 undermine the intellectual foundations
2:37:56 that's one thing to understand
2:37:58 and also when it comes to the
2:37:59 cosmological argument and they say oh if
2:38:02 god
2:38:02 can be eternal then why why not the
2:38:05 universe eternal i'm just going to go
2:38:06 back to a similar point
2:38:08 they have to assume the universe is
2:38:09 eternal because when you look at the
2:38:11 universe all you can see that is
2:38:12 contingent and dependent in nature and
2:38:14 therefore it is finer and if it's finite
2:38:16 it cannot be eternal
2:38:17 so and the reason we believe allah is
2:38:20 eternal
2:38:21 is because when we work through the
2:38:23 argument we can only come to the most
2:38:25 rational conclusion the most rational
2:38:26 conclusion is that there is a necessary
2:38:29 being there's independent
2:38:30 and eternal um and obviously we don't
2:38:34 have time to go into the argument right
2:38:35 now
2:38:36 but we we make the claim based on
2:38:40 sound reason their claim they're using
2:38:43 it just a last-minute ploy to clutch at
2:38:45 intellectual straws
2:38:46 just to move away from the idea of a
2:38:49 deity or a creator and say oh but
2:38:51 maybe the universe is eternal but hold
2:38:53 on a second we've already discussed for
2:38:55 the past 20 minutes for example when
2:38:56 you're articulating the argument
2:38:58 that the universe is contingent in
2:39:00 nature that the universe is finite and
2:39:02 so on
2:39:03 and one more thing and even if the
2:39:05 universe was eternal we don't believe
2:39:06 this right
2:39:07 in islamic theology but let's let's
2:39:08 postulate this let's say the universe is
2:39:10 eternal
2:39:12 if the universe is eternal then you can
2:39:14 still argue that it requires some kind
2:39:16 of necessary
2:39:17 cause or some necessary being or it has
2:39:19 to derive its existence from a necessary
2:39:22 entity that necessarily exists why and
2:39:25 here's the full experiment that one
2:39:26 philosopher um
2:39:27 articulated imagine you have an infinite
2:39:30 chain of human beings
2:39:31 and each person in the chain is
2:39:35 a result of the biological activity of
2:39:37 the people of the people in the chain
2:39:38 prior to them and this
2:39:40 eternal or an infinite chain now
2:39:44 that chain is contingent and it requires
2:39:46 an explanation
2:39:47 because why is there an infinite chain
2:39:50 at all
2:39:51 and each part of the infinite chain is
2:39:54 made up of contingent
2:39:55 things and we know that the principle of
2:39:58 contingency or the principle of
2:39:59 dependency is
2:40:01 that dependent parts will always make
2:40:03 dependent holes
2:40:04 and if it's the case that dependent
2:40:05 paths always make up dependent holes
2:40:07 and that dependent hole requires
2:40:09 something independent and necessary to
2:40:11 explain it even if it's eternal
2:40:13 unless obviously we don't agree with
2:40:15 this that eternal
2:40:16 there are eternal things that coexist
2:40:20 co-eternally with allah of course not
2:40:21 but say even if
2:40:23 arguments take the same universe as
2:40:24 eternal well he still requires a
2:40:26 necessary being to explain his existence
2:40:30 they're raised on if if it's eternal one
2:40:32 yes yeah absolutely good point
2:40:34 very good point um that's actually the
2:40:36 same thing as what happened
2:40:37 yeah he believes that he believed that
2:40:38 he was an illuminationist uh and that
2:40:40 example you gave us
2:40:42 he used exactly the same job i i know
2:40:45 that wasn't from alexander but yeah he'd
2:40:46 probably
2:40:47 very similar but the thing with the ibin
2:40:50 sinha i think there were claims of kofo
2:40:51 on that oh yeah
2:40:56 yeah so we don't post it by i'm saying
2:40:58 even if they were to say that
2:40:59 yes we would easily could make an
2:41:02 argument that he still requires
2:41:05 on rational ground but you know the
2:41:06 thing is uh sister feeder
2:41:08 is that you know the differences and
2:41:10 this is the important difference
2:41:12 okay when we're arguing for god's
2:41:14 existence or the oneness of god
2:41:16 um all of those things they're all
2:41:18 inquiries which remain in the third
2:41:20 person
2:41:21 and this is extremely important they
2:41:24 don't require
2:41:26 paradigm realignment they don't require
2:41:29 paradigm alignment
2:41:30 like i said things that happen in the
2:41:31 first person is almost just imagine it's
2:41:33 a completely different world
2:41:35 what's happening to us in the first
2:41:36 person just imagine as if we are
2:41:38 living in another world the world of
2:41:40 emotions and consciousness and things
2:41:42 which cannot be even proven
2:41:44 by the third world person world we're
2:41:47 living in a different world
2:41:48 it's not just first-person um
2:41:51 free will which is problematic it's
2:41:53 first person consciousness and personal
2:41:54 emotions it's objective experiences
2:41:57 all of that is problematic all of that
2:41:58 we can't access through the third person
2:42:00 experience
2:42:01 so things which can be argued from from
2:42:04 a third person demonstrative perspective
2:42:06 using any of the methods of
2:42:08 demonstration and in the in the case of
2:42:10 the argument's
2:42:11 existence of god there's two primary
2:42:13 ways one of them is by arguing what the
2:42:15 universe is not and therefore what it
2:42:17 needed
2:42:18 basically the argument for contingency
2:42:19 or even corali
2:42:21 and the other one is from inference this
2:42:24 is here
2:42:25 that that infers with the abduction
2:42:26 algorithm right but
2:42:28 all of that remains in the third person
2:42:30 inquiry
2:42:32 the first part the the free will thing
2:42:34 is a first person third person
2:42:36 alignment which unfortunately we haven't
2:42:38 been able to and so even if we were
2:42:40 talking
2:42:40 just secular grounds we wouldn't know
2:42:42 what to do with that
2:42:43 it's it's the hard work yeah anyway and
2:42:45 sister we have to understand
2:42:47 we shouldn't always assume that just
2:42:49 because we speak to an atheist or
2:42:50 someone from a secular background that
2:42:52 we have to give them a philosophical
2:42:53 argument for god's existence
2:42:55 so the approach that we take is i don't
2:42:57 know if you heard this earlier that
2:42:58 every human being has a fitrah
2:43:00 and it gets clouded and the different
2:43:02 ways to uncloud the fitra so your
2:43:04 primary
2:43:04 kind of investigation should be how do i
2:43:07 get to connect with this human being
2:43:08 so we need to have the intention to
2:43:11 listen and understand other people to
2:43:12 really figure out
2:43:14 what's going to uncloud that person's
2:43:16 future to awaken the truth within
2:43:18 sometimes we presume that it's going to
2:43:19 be some kind of abstract cosmological
2:43:21 argument and very rarely do people even
2:43:23 become muslim because of that
2:43:24 it is part of an accumulative or it's
2:43:27 part of a process that you have to
2:43:29 combine good
2:43:30 luck with maybe spiritual dimensions
2:43:32 talking about revelation talking about
2:43:34 allah's attributes talking about why is
2:43:35 worthy of worship
2:43:36 with a bit of rationality as well maybe
2:43:38 the cosmological argument
2:43:40 so it's a combination of things so
2:43:41 that's very important as well so
2:43:43 you know when you start thinking about
2:43:45 these things first about thinking about
2:43:46 the person that you're talking to
2:43:48 listen with the intention to understand
2:43:51 understand
2:43:51 some of their variables their context
2:43:54 and that would help you to basically
2:43:55 make a decision
2:43:56 what that person may need in order to
2:43:58 come closer to the dean of allah
2:44:01 and you may decide as a result of doing
2:44:03 that that you won't need to use any
2:44:04 rational arguments at all
2:44:06 and in many cases you may do but it all
2:44:08 depends on the particular context with
2:44:09 the sunnah of giving dawah
2:44:11 from an individual point of view is to
2:44:13 individualize the person meaning
2:44:15 understand the person's individuality
2:44:17 and that's the sunnah of giving down
2:44:19 from a one-to-one perspective
2:44:21 um so i wanted to bring that in there
2:44:23 just in case we think every time we
2:44:24 speak to any non-muslim that's it first
2:44:26 thing we do is cosmological argument
2:44:28 in actual fact sometimes i just go
2:44:29 straight to why allah is worthy of
2:44:30 worship
2:44:31 to get people to make have a realization
2:44:33 that their default existential position
2:44:36 is to worship something even if they
2:44:37 reject allah because there's something
2:44:39 that they want to know the most it's
2:44:40 something that they want to love the
2:44:41 most is something that they obey the
2:44:42 most
2:44:42 and there's something that they're going
2:44:43 to direct acts of worship like gratitude
2:44:46 towards the most even if it's one thing
2:44:47 for
2:44:48 one moment in their existence they're
2:44:50 gonna have something that they
2:44:51 they they they express those things to
2:44:53 and that's the object of worship so i
2:44:55 say well if
2:44:56 if your default position as a human
2:44:58 being is to worship something
2:44:59 then let me introduce you to allah who
2:45:01 is the only being worthy of worship
2:45:03 and this echoes what martin link says
2:45:05 the islamic thinker
2:45:06 man cannot not worship our default
2:45:08 position is to worship
2:45:09 and this is like an inference and a
2:45:11 tadabar from the quran chapter 39 verse
2:45:13 29 when allah says
2:45:14 consider the situation of two people one
2:45:17 man is a servant to many masters and
2:45:19 another man is a servant to one master
2:45:20 whose conditions best so there's
2:45:22 different ways of
2:45:24 trying to approach people as well it's
2:45:25 not just uh we don't want to come across
2:45:27 that this is
2:45:28 it yeah there's this this and we
2:45:29 articulate this in our webinars in our
2:45:31 courses
2:45:32 uh in our lectures and there are
2:45:34 different ways to uncloud
2:45:35 the fitra to awaken the truth within
2:45:38 insha allah
2:45:40 thanks so much no problem sister zak
2:45:42 right here for your time
2:45:43 brothers and sisters we're going to end
2:45:47 it here
2:45:48 may allah bless every single one of you
2:45:50 and uh let's have some final words from
2:45:53 mr hijab allah it's been
2:45:57 some time since we did this and i'm glad
2:45:59 that
2:46:00 we have been able to do it and hopefully
2:46:02 it's disentangled some things that
2:46:04 we've had in our minds all of us because
2:46:06 speaking about this and speaking
2:46:08 communicating is good and i'm happy to
2:46:10 to have heard some good feedback from
2:46:12 the brothers and sisters
2:46:13 about the kind of work that we're doing
2:46:15 in sapiens and obviously
2:46:17 um we've completed and sapiens thoughts
2:46:20 in terms of uh
2:46:21 the science stuff the first series here
2:46:23 in the first series so now moving on to
2:46:24 other series
2:46:25 and uh hopefully uh we're going to be
2:46:28 moving
2:46:29 systematically yeah i mean there's a
2:46:31 there's probably a few more things we'll
2:46:32 include in the second series but the big
2:46:34 bulk of the scientific stuff is done
2:46:36 then you're moving towards the
2:46:38 prophethood and so on and so forth
2:46:40 in the next series we'll have other
2:46:42 people as well one someone said
2:46:43 why do you call it sapient thoughts you
2:46:45 should call it sapient thoughts by
2:46:46 mohammed hijab
2:46:49 that was just one but that was a good
2:46:51 point so we are going to have other
2:46:52 brothers as well like chef
2:46:53 is going to address maybe the age of
2:46:55 consent
2:46:56 i'll do something on artificial
2:46:58 intelligence other people do stuff on
2:47:00 other things so
2:47:01 we're going to continuously improve but
2:47:03 the aim is brothers and sisters and free
2:47:05 to be aware of this
2:47:06 that we want to address every single
2:47:08 question that's available online
2:47:11 but this is just the beginning we want
2:47:12 to take those questions and basically
2:47:14 make them into
2:47:15 sub chapters or or paragraphs or or
2:47:19 answers in a book that's going to
2:47:21 provide a resources for the lay muslim
2:47:24 and also the duats that they could refer
2:47:26 to
2:47:27 and you know we want to expand even
2:47:29 further to be able to provide a response
2:47:31 to the online destructive doubts
2:47:35 maybe have an islamic version of wiki
2:47:37 islam
2:47:38 responding to that in in comprehensive
2:47:40 detail and inshallah that's what we're
2:47:42 going to be aiming to do
2:47:43 at least after ramadan but not only that
2:47:45 we want to create a course
2:47:47 on how to do how to answer these
2:47:49 questions as well at the same time
2:47:51 so there's lots of work that we intend
2:47:53 to do especially for the next year
2:47:55 and beyond and inshallah your daughters
2:47:57 and your support will be
2:47:58 very very grateful so as
2:48:05 for listening