Religious Pluralism: Theory and Praxis - Sayed Hadi Qazwini - Night 9

34 المشاهدات· 24/03/23

Ahlul Bayt Center of Toledo
مشتركين

في محاضرات

Religious Pluralism: Theory and Praxis - Sayed Hadi Qazwini on the 9th night of Muharram at the Ahlul Bayt Center of Toledo.

أظهر المزيد

Transcript

[0:08][Music] foreign [Music] [Laughter] [Music] [Music] foreign [Music] [Music] foreign [Music] [Music]

[2:00][Music] foreign god states in the holy quran humankind we have created

[2:19]you from a male and a female and we have made you

[2:26]peoples and tribes that you may come to know one another let

[2:33]us enliven our hearts and minds in our gathering with the remembrance

[2:38]of the holy prophet and his purified progenies the united states is

[2:50]one of the most diverse nations in the world when it comes

[2:57]to its composition of people of various backgrounds of various ethnicities various

[3:07]origins nationalities cultures religious persuasions it's one of the truly unique places

[3:17]in the world in its diversity and this is in many ways

[3:25]a unique it presents a unique experience of diversity one is able

[3:33]to see in most places across the nation is able to see

[3:36]people who come from various backgrounds interact with people who come from

[3:41]differing backgrounds and hold differing views and engage in differing practices but

[3:50]on the other hand this also presents an enormous challenge when it

[3:58]comes to relations between and among people of differing backgrounds of different

[4:03]cultures of differing identities and this is especially the case when it

[4:12]comes to the various religious traditions and the adherence to these religious

[4:17]traditions and so the question that we'd like to discuss tonight two

[4:28]questions are number one how can we conceive of relations between religions

[4:35]in the context of the united states and between adherents of various

[4:41]religions here and the second question is can we put forth an

[4:51]islamic perspective on theological or religious pluralism and so these two questions

[5:01]here we're looking at two levels one level is the social or

[5:06]the sociological level as a matter of fact there is diversity here

[5:10]and what is the sociological or social relationship between people of differing

[5:15]backgrounds especially differing religious traditions this is one level the other level

[5:21]is on the theological or the doctrinal level can we put forth

[5:30]a theology a theory of religious pluralism from an islamic point of

[5:36]view and this brothers and sisters this discussion is a very complex

[5:40]discussion we won't be able to exhaust this entire discussion in the

[5:47]time that we have together but tonight i'd like to focus on

[5:51]three points for us to think about together the first of these

[6:00]points is that there is a need for inter and intra faith

[6:06]harmony and understanding interfaith meaning between people of different faiths intra faith

[6:11]meaning between people of the same faith different denominations or schools of

[6:17]thought or madahip the first point is that there is a need

[6:22]there is an urgent need for inter and interfaith harmony and understanding

[6:31]why first of all because whether we like it or not there

[6:39]are those who use religion they use faith they use their religious

[6:45]identity or the identity of their sect or school of thought they

[6:53]use it in a perverse manner in a manner that is destructive

[6:59]to others around them and unfortunately this misuse of religion this misuse

[7:08]of this religious identity either beliefs or practices this leads some people

[7:17]to have a negative view either of all religions or of all

[7:22]people that adhere to a particular religious tradition such as islam and

[7:27]muslims and so on and so forth this is clear in the

[7:36]case of islam if we look at the united states public opinion

[7:41]regarding islam there are many surveys out there many studies out there

[7:47]that tell us that the general u.s public still largely views islam

[7:56]and muslims with suspicion unfavorably why because some people decided to in

[8:06]the name of islam in the name of this religion to do

[8:11]evil things to commit violent acts to cause destruction to oppress others

[8:19]and so people again this is regardless of whether this is justified

[8:23]or not that's a different case but when religion is misused by

[8:30]some this leads some people to have a general negative view so

[8:33]here in the united states in the case of islam for example

[8:37]we are told that the general u.s public still fuse islam and

[8:46]muslims unfavorably one study was conducted in which u.s adults american adults

[8:56]were asked to rate muslims on what they called a feeling thermometer

[9:02]so the more favorable that you consider muslims and other groups by

[9:08]the way various religious groups the more favorable you see that religious

[9:12]group the higher the rating you give them a warmer rating like

[9:18]a thermometer muslims according to this survey they received a score of

[9:27]48 out of 100 in a feeling thermometer 48.

[9:30]in fact muslims out of all of the groups that were asked

[9:36]about islam and muslims had the lowest rating even beneath atheists and

[9:41]beneath others we are told that about 40 percent of u.s adults

[9:50]they consider islam to be more prone to encouraging violence than other

[9:56]religious traditions and that about 35 of us adults they think that

[10:02]there is either a great deal or a fair amount of support

[10:07]for extremism by us muslims that muslims in the united states not

[10:14]in other parts of the world that muslims in the united states

[10:17]they either have a great deal or a fair amount of support

[10:24]for extremism these are some of the public sentiments regarding islam and

[10:29]muslims and so there are those who misuse religion causing people to

[10:36]misunderstand religion and religious adherence and thus have a negative view of

[10:43]them this is number one number two is that there are many

[10:50]muslims themselves who have misconceptions of other religions and people who belong

[10:55]to other religious traditions it's not just one way yes muslims are

[11:02]subjected to islamophobia to anti-muslim sentiment to misconceptions about their beliefs and

[11:09]their practices and their identity but many muslims also have misconceptions about

[11:15]others there are many muslims for instance who assume that all christians

[11:22]they worship three gods some muslims they believe that all christians worship

[11:30]three gods or some muslims they believe that all christians are not

[11:36]required to be good or moral why because jesus died for their

[11:40]sins so because jesus died for their sins this means that they

[11:43]don't need to be moral or ethical anymore some muslims believe this

[11:47]about christians or we have some muslims who believe that all jews

[11:52]are zionists that if you're jew automatically you are a zionist and

[11:58]you support certain types of oppression for instance and even within islam

[12:06]even amongst muslims within themselves towards other muslims you have sunnis who

[12:14]have misconceptions about shiites and vice versa who have misconceptions about sunnis

[12:23]we must misunderstand one another we hold certain preconceived you know stereotypes

[12:28]about one another and so there is a pressing need due to

[12:35]the amount of ignorance the misconceptions that there are about people of

[12:42]various religious traditions and even within a single religious tradition all of

[12:49]the misuse and the abuse of religion by some people all of

[12:57]this adds up to show us that there is an urgent need

[13:00]for religious people especially to understand one another to recognize one another

[13:10]and to work to work towards knowing quote unquote the other and

[13:16]there is practical reason for this why because we know that many

[13:22]times misconceptions they lead to what they lead to mistrust when i

[13:27]don't know something about you or i misunderstand something about you i

[13:31]will mistrust you and if i mistrust you this puts there a

[13:38]greater risk for me to have tension with you an antagonism with

[13:45]you and god forbid even perhaps lead to violence we find this

[13:50]when it comes to anti-muslim attacks violence against muslims sometimes we hear

[13:58]about sisters in hijab who have been attacked by people who misunderstood

[14:03]they saw a woman in hijab immediately it clicked to them that

[14:10]this person represents a particular faith and their understanding of this faith

[14:14]is that people of this faith they promote violence so what do

[14:17]they do because of this misconception there is mistrust and god forbid

[14:22]this leads to violence and antagonism so there's a practical need in

[14:30]order to know one another so that one may be able to

[14:34]dispel one's misconceptions about others others misconceptions about oneself and as a

[14:41]result lead to decreased mistrust and decreased risk of antagonism and violence

[14:49]towards one another and this is really what the quran tells us

[14:55]brothers and sisters this idea of knowing each other allah subhanahu wa'ta'ala

[15:01]says in the verse that i began with from suratul verse number

[15:08]13 o mankind or o human kind in we made you from

[15:19]a male and from a female we made you into different peoples

[15:23]and tribes like that you come to know one another that you

[15:29]recognize one another this is the reason why god made us diverse

[15:36]made us different the whole point god says is for you to

[15:39]recognize to know one another and ta'arafu here brothers and sisters entails

[15:47]two-way knowledge not one way because some people they will say yes

[15:54]let my christian jewish other people let them know about islam and

[16:01]muslims we welcome this but when it comes to getting to know

[16:05]the other i stop short me i don't need to know about

[16:08]anyone else i know all there is to need to know i

[16:13]don't need to know others ta'arafu indicates what indicates mutual recognition that

[16:21]i recognize you and you recognize me it goes both ways and

[16:29]in fact when we think about it knowing others recognizing others in

[16:36]fact it strengthens our sense and knowledge of self if we all

[16:48]that we know is ourself and our own community and our own

[16:52]environment then we truly do not know ourselves if we don't know

[17:00]that there is diversity out there and that there are people with

[17:02]differing thoughts differing sentiments differing beliefs and practices i mentioned this story

[17:08]to some of the youth a few nights ago in our q

[17:12]and a session i'll mention it here too it's been said that

[17:19]one day there were a couple of young fish who were swimming

[17:22]in the river and they were swimming close to the surface of

[17:28]the river just below the surface and down below there was a

[17:33]larger and older fish who was swimming in the opposite direction as

[17:39]the fish was swimming in the opposite direction it looked up at

[17:42]the two young fish and it told them how's the water up

[17:47]there ask them how's the water up there the two young fish

[17:52]they looked at each other they continued swimming then one of them

[17:56]he turned to the other and he told him what on earth

[18:01]is water what's water if all i know is my environment if

[18:07]i've never seen anything or experienced anything except what i know immediately

[18:11]then i do not even know my immediate environment i cannot appreciate

[18:16]what is around me immediately even so knowing the other is also

[18:24]helpful to know ourselves it gives us greater capacity to understand and

[18:28]to know ourselves and this brings me to the second point the

[18:34]first point we said is that there is an urgent need for

[18:37]inter and intra-faith understanding and harmony the second point now when we

[18:46]come to the idea of theory or theology can we come up

[18:53]with a theory of or a theology of religious pluralism or theological

[18:57]pluralism now again this is a very complex study we don't have

[19:05]time to go into details this is actually something that i'm working

[19:09]on myself in my phd on my dissertation this is a topic

[19:14]that i'm looking at i'm looking at how pre-modern scholars muslim scholars

[19:17]of various schools of thought how they viewed right and wrong truth

[19:24]and falsehood and whether this was unique single whether the truth was

[19:29]single or whether there is a multiplicity of truth and there's a

[19:33]whole debate insha'allah you'll have to wait for me to finish and

[19:37]i can present you with some of my findings but for the

[19:41]moment what i'd like to suggest is that there have been some

[19:50]who have suggested that islam accepts theological pluralism that it views other

[19:55]religious traditions as also being true it does not consider itself only

[20:02]as the exclusive owner of religious truth some have put forward this

[20:09]argument of theological or religious pluralism and they have pointed to the

[20:16]quran itself for example they mention the verse from the quran from

[20:22]chapter 5 verse 48.

[20:31]god says for each of you we have made allah and a

[20:37]way we say sharia sharia as religious law god says for each

[20:41]of you the different groups we have made a law and a

[20:49]way for each of you and then god says had god desired

[21:00]he would have made you into one community but god did not

[21:08]make us a single community so the proponents of this view they

[21:13]say by divine design god made us into different religious groups and

[21:18]that all of them they are equal in their path to god

[21:24]in coming from god this is one one verse that is given

[21:27]another verse that is given is from surah al-baqarah chapter 2 verse

[21:31]62 god says the believers meaning the muslims the jews one nasara

[22:02]the christians wasabi the sabians another group another religious group those who

[22:11]obey god or those who believe in god and the hereafter and

[22:19]those good deeds fellow and their reward is with their lord and

[22:28]there is no fear for them and there is no punishment or

[22:33]sadness for them what does this mean the proponents of this view

[22:37]they say god here is explicitly saying saying muslims jews christians sabians

[22:42]those who believe in god who do good who believe in the

[22:48]hereafter god says god will reward them and they have nothing to

[22:51]fear so the proponents say this is an explicit recognition of the

[22:55]validity of other religious traditions besides islam and there are many other

[23:03]arguments it's an extensive argument this is one side another side has

[23:06]rejected this view they have rejected the view of theological or religious

[23:14]pluralism and they have argued that only islam is true exclusively and

[23:22]that other religious traditions they are false it is unacceptable to god

[23:29]and they also have pointed to the quran for example in chapter

[23:35]3 surat al-imran says in verse 19 islam indeed the religion with

[23:47]god is al-islam meaning what meaning that's the only true religion in

[23:54]nadine islam they have pointed to another verse also from surat al

[24:00]imran chapter number 3 verse 85 where god says and whoever adopts

[24:14]besides islam as a religion this will not be accepted of them

[24:25]and he or she will be among the losers on the on

[24:29]the day of judgment and so the proponents of this view they

[24:34]have said this is clear god says no other religion besides islam

[24:37]is acceptable now yet another group have said that perhaps we can

[24:45]forge a middleway neither do we consider all religious traditions to be

[24:54]true in their entirety nor do we promote an exclusivist kind of

[24:57]understanding in which only islam is true and everything else is completely

[25:04]false but we take a middle path where we admit that islam

[25:07]is the truth it is the truth by god and the final

[25:15]truth from god but that this does not necessarily entail that all

[25:21]other religious traditions are entirely false it does not deny at least

[25:28]the partial truth of other religious traditions and they point to the

[25:37]quran again in surat al-imran chapter number 3 verses 113 and 114

[25:42]allah subhanahu wa says he's speaking about the non-muslims the people of

[25:50]the book they're not all the same god says [Music] god says

[26:22]they're not all the same there are some from amongst ahlul kitab

[26:28]who stand up they are upright um they are upright yet they

[26:37]recite the verses and the revelations of god throughout the night meaning

[26:45]they worship god they prostrate they also worship god they do good

[27:07]deeds they work to do good towards themselves and others god says

[27:18]excuse me god says these people are amongst those who are righteous

[27:24]so here the argument is that in considering islam to be the

[27:32]truth does not necessarily deny at least the partial truth of other

[27:40]religious traditions and adherents and there's also an important point to note

[27:46]brothers and sisters and that is and this is a social fact

[27:51]bear with me from a kind of a sociological point of view

[27:56]that all religions they have established boundaries as social groups every social

[28:07]group has established boundaries these boundaries they include some people and they

[28:12]exclude others you cannot have a social group without any boundaries whatsoever

[28:21]does it make sense because the whole point of having a group

[28:25]is to maintain a particular identity and the identity has what social

[28:31]scientists call the in-group and the out-group those who belong to the

[28:38]group and are considered part of it and those who are excluded

[28:40]and not considered part of it this is a sociological fact so

[28:44]even proponents of a more inclusive understanding of religion will also will

[28:51]still draw boundaries around religions they will still say this is islam

[28:58]this is christianity this is judaism and so on and so forth

[29:03]so we cannot conceive of a particular group without boundaries these groups

[29:09]they include some and they exclude others but what is very important

[29:14]to note very important to note brothers and sisters that to exclude

[29:19]someone does not necessarily mean to condemn them let me repeat to

[29:29]exclude someone does not necessarily mean to condemn them this is an

[29:36]important point for us to consider why because in the final analysis

[29:46]god is the ultimate judge some of us unfortunately we have a

[29:55]problem with role-playing god we like to play god and to decide

[30:01]this person is going to heaven this person is going to hell

[30:04]right it's as though god has made us in charge to hand

[30:09]out tickets huh to give this person a ticket to admit to

[30:14]heaven and this person a one-way ticket to hellfire we're not god

[30:20]god is the ultimate judge it is the job quote unquote for

[30:25]a lack of better term of god to judge who is saved

[30:29]who is right who is wrong who is rewarded who is punished

[30:34]it's not my job and your job to do that brothers and

[30:36]sisters we have to focus on ensuring our own salvation i have

[30:46]to focus on ensuring that god is going to reward me and

[30:51]that i myself am not going to be punished for my own

[30:53]wrongdoings and my evils this is what i need to focus on

[31:01]not to decide this person is going to heaven this person is

[31:03]going to hell this is god's job god determines and because god

[31:08]is the ultimate owner lord of the universe and judge if god

[31:19]decides that he wants to forgive someone or he wants to reward

[31:24]someone or what have you this is in the jurisdiction of god

[31:27]it's not for me to decide this is an important point to

[31:35]consider brothers and sisters now this is when it comes to relations

[31:41]and understanding and sort of the theory or the theology between different

[31:50]religious traditions as for within the islamic tradition how to conceive of

[31:58]one another our relationship to one another for those within the islamic

[32:05]tradition it's important to note this brothers and sisters that anyone who

[32:13]proclaims anyone who proclaims that there is no god but a single

[32:30]god but allah and that muhammad is the messenger of god this

[32:34]person is considered muslim it's not for me to decide whether this

[32:42]person is a real muslim or not a real muslim if the

[32:46]person pronounces this bears witness that there is no god but one

[32:51]god and that muhammad is the messenger of god this person is

[32:56]muslim and so it's important for us to keep this in mind

[33:01]yes scholars some theologians they have differentiated between islam and iman that

[33:09]islam is one thing that is to bear witness that there is

[33:14]no god but one god and that muhammad is the messenger of

[33:18]god this brings one into the fold of islam but there is

[33:21]another level and that is iman and that has a special place

[33:29]and iman is related to the authority the way of the albeit

[33:33]this distinction is made but that does not mean that the one

[33:37]who does not believe in the authority of the albeit or the

[33:42]imams is not considered muslim and same goes for the other side

[33:45]the other side to decide that shia or kuffar or they will

[33:52]go to they will be punished why do we not as all

[33:57]muslims proclaim that there is one god and that muhammad is the

[34:01]messenger of god and in fact when it comes to intra-faith relations

[34:07]that means relations between muslims among muslims between sunnis and shiis and

[34:12]others within islam there is a greater urgency brothers and sisters for

[34:17]understanding and for dialogue and for harmony there's a greater understanding because

[34:23]look at many of the disasters that are happening around the world

[34:28]the sectarian disasters muslims are slaughtering each other they're killing each other

[34:33]because so-and-so is sunni or so-and-so or so-and-so or whatever there is

[34:41]greater urgency for us to understand one another to recognize one another

[34:48]this is number two and finally the final point is regarding best

[34:57]practices what are some of the best practices some of the important

[35:01]things to consider when it comes to our inter and intra-faith engagements

[35:05]when we engage with one another what can we do to make

[35:11]this engagement fruitful and positive three things very quickly number one is

[35:18]to approach interfaith engagement interfaith engagement with a sense of empathy meaning

[35:28]that we try to put ourselves in the shoes of the other

[35:34]we try to see things and understand things from the perspective of

[35:41]the other yes i have my own perspective i have my own

[35:44]view but if i want to understand someone i should try to

[35:52]bracket my views not to throw them away not to deny them

[35:55]no to bracket them and try to understand the matter from the

[36:00]other's point of view from their background from their perspective and this

[36:08]requires sincerity brothers and sisters it requires that i am sincere that

[36:14]i do not have ulterior motives that i truly try to engage

[36:17]with the other and listen to them and try to understand from

[36:22]their perspective it requires empathy this is number one it requires knowledge

[36:31]empathy also requires knowledge it requires that i take the time and

[36:34]make the effort to learn about others from them you know as

[36:42]muslims this is especially important for us as muslims because as muslims

[36:47]one of the biggest complaints that we have is that non-muslims and

[36:52]others they misunderstand us because they get their knowledge from fox news

[36:59]about islam they get their knowledge from islamophobes from the islamophobia industry

[37:05]they get their knowledge from all of these sources and so they

[37:09]misunderstand us they don't come to us as muslims they don't ask

[37:14]us what we believe and how we practice this is a complaint

[37:17]that we have no so when i'm getting to know someone else

[37:22]i should not fall in the same trap i should not get

[37:29]to know someone from a certain angle that is necessarily anti that

[37:35]position against that position i should get to know the other from

[37:42]them directly to hear them to listen from them they tell me

[37:48]what they believe in what they practice their point of view this

[37:52]is number two and finally number three is that positive engagement with

[38:00]the religious other requires that we develop relationships brothers and sisters that

[38:09]we develop relationships with one another we don't just learn about one

[38:17]another we don't just look at things from the other's perspective but

[38:21]we truly form bonds relationships because we know in real life that

[38:27]when we form a relationship with someone else this is one of

[38:32]the best ways in order to reduce tension the one who is

[38:38]a stranger to me even if i know all of the information

[38:41]about them they are still a stranger to me i have not

[38:45]yet developed a relationship with him or her even if it's a

[38:49]relationship of acquaintance it doesn't have to be you know the closest

[38:55]relationship even a relationship of acquaintance this person who is not a

[38:59]stranger to me i will not be able to feel empathy towards

[39:06]them there will still remain maybe a level of mistrust and misunderstanding

[39:09]this only falls when i develop a relationship with someone when i

[39:15]sit down with them when i actually talk to them when i

[39:18]hear from them when i listen to them when i visit them

[39:22]when they visit me this breaks down barriers barriers of tension of

[39:32]animosity of antagonism of mistrust and so this is important for us

[39:36]brothers and sisters that we work towards developing these relationships and it's

[39:42]through this that we can appreciate the diversity that we're in again

[39:48]the quran tells us that god made us different into different groups

[39:54]and people so that we can get to know one another we

[39:57]can recognize one another in recognizing one another we recognize the magnanimity

[40:05]of god the greatness of god as creator of all of this

[40:10]diversity tonight is the eve of ashura tonight on this night in

[40:27]kerbala those who were sitting in the camp of abia abdullah hussain

[40:33]the tradition it tells us that those who were in the camp

[40:40]of imam hussain on this night they were preparing for the next

[40:48]morning for the next day the traditions they tell us that tonight

[40:52]the camp of imam hussain was buzzing was buzzing with the recitation

[41:03]of dua it was buzzing with prayers with supplications with devotion towards

[41:10]god on this night the camp of imam hussain each and every

[41:17]member of this camp was preparing themselves they were preparing themselves for

[41:26]the day of ashura for what would come next the companions they

[41:32]were comparing they were preparing themselves one by one they were preparing

[41:40]themselves the mothers were preparing their sons they were encouraging them and

[41:51]reminding them of their duty everyone was being prepared including a six-month-old

[42:01]baby he was also being prepared and on the morning of ashura

[42:20]on the day of they all went out each and every one

[42:28]of them they fulfilled their responsibility the companions one by one they

[42:35]went out and they fought courageously after the companions had sacrificed their

[42:42]lives beni hashem arose one by one one after another they went

[42:46]out they began to sacrifice their lives for the protection of imam

[42:53]hussain and for the cause of imam hussain alaihissalam until all of

[42:59]them had sacrificed themselves and all who were left were the woman

[43:04]and the children and in imams who he himself was too ill

[43:10]to partake in the battle imam hussain he prepares himself to to

[43:16]bid farewell he goes to the women and the children to bid

[43:21]them farewell to prepare himself to go out onto the battlefield as

[43:28]he's preparing himself his sister zainab she comes forth she tells him

[43:35]my dear brother hussain before you go out i would like to

[43:39]ask you to do something he tells her what is it my

[43:44]sister she says your infant son abdullah is very thirsty this infant

[43:52]child even this six-month-old child was prohibited from water this child is

[43:59]thirsty he is almost going to die of thirst oh my brother

[44:03]take your child and go out to them and request for them

[44:08]to give him some water so imam hussain takes his child he

[44:14]goes out onto the battlefield he stands before the enemies and he

[44:20]raises the child up in front of all of them and he

[44:26]turns to them and tells them he tells them oh people what

[44:32]you have is against me and against the men and against the

[44:36]adults but what crime has this young child done he is innocent

[44:42]he has no crime so why have you prohibited him from water

[44:45]why do you deny him the basic water please give him a

[44:52]few drops of water the enemies they say the reports they say

[44:56]that one of the enemies he was standing there he was ready

[45:01]an archer was ready he says i was looking from a distance

[45:05]i was looking and when i noticed that hussain had was carrying

[45:10]his son up high i noticed the sun's neck was exposed i

[45:15]shot the arrow and the arrow pierced through the neck of the

[45:20]infant the enemy began to struggle he began to move his hands

[45:26]and feet in the hands of his father we are told that

[45:34]he placed his hands under the neck of the of abdullah he

[45:39]filled his hand with his blood he tossed it to the sky

[45:46]and he said oh allah let this be let this be go

[45:53]unnoticed it does not go unnoticed with you oh allah and then

[45:58]he says what makes this tragedy easier for me is that all

[46:09]of this is seen by allah we are told that imam hussain

[46:14]then turns around and he goes back to the campsite some reports

[46:20]they say that his daughter comes out she tells him my dear

[46:26]father you took my young brother out to get him water please

[46:29]if there is any extra water left please give to me because

[46:35]i am also thirsty the reports they say at this point imam

[46:39]was saying he turned to his daughter he told her my daughter

[46:43]this is your brother ali this is your brother abdullah who has

[46:49]been slain [Music] in [Music] [Music] foreign [Music] [Music] foreign [Music] l

[48:06][Music] [Music] foreign thank you very much for that recitation and lecture

[49:11]i just want to ask for the brothers and sisters attention for

[49:14]a few minutes as we have announcements for the program tonight and

[49:17]tomorrow morning inshaallah for uh first of all i just want to

[49:26]remind you in sha allah tomorrow is going to be the fella

[49:31]the the the final day of muharram at 10 a.m we will

[49:37]have english our english program with sayyid insha'allah similar to tonight tomorrow

[49:42]10 a.m in sha allah we will have the english program followed

[49:46]by muhammad al-qazwini with the arabic program at 11 o'clock so inshallah

[49:52]by noon tomorrow the program will be completed first and foremost we

[49:58]need to absolutely remind you of the cdc guidelines of maintaining the

[50:02]social distancing uh we really please uh beg that everybody maintain the

[50:09]distance please do not shake hands uh please don't hug please don't

[50:12]congregate if you have to have a conversation maintain the distance we've

[50:16]done so well this is the final night alhamdulillah we have one

[50:20]more night tonight and tomorrow we don't want anybody to get sick

[50:24]inshallah everybody will follow these guidelines if anybody is going to get

[50:30]up and leave at any point from the center tonight we ask

[50:32]you to exit back towards the right like you have been the

[50:36]past few nights in sha allah when you come in with your

[50:40]car we are recommending you come in off of holland sylvania and

[50:42]you exit on hill to keep the rotation going for the safety

[50:46]of you and everybody around you insha'allah so please keep that in

[50:51]mind and we ask for you to follow these guidelines the same

[50:54]way you do at your work or your school or at the

[50:58]grocery store muhammad sayed hadil kazuwini will be having a q a

[51:08]session right now in sha allah in the prayer hall right now

[51:14]if anybody is interested it will be in english he will be

[51:17]in there to have a discussion uh okay tonight uh is the

[51:25]final night of paying tribute to imam al-hussein who is a true

[51:33]living legacy we've all been watching programs on television from all over

[51:39]the world of these programs and the one thing that we do

[51:50]want to mention is that the mission of this center is to

[51:55]fulfill this legacy of imam al-hussein it's the same teachings of his

[52:02]father and his grandfather peace be upon them all and i ask

[52:08]that everybody pray for this center and its growth and development for

[52:12]our community i ask for everybody to supplicate and recite dua in

[52:17]their hearts to help the center grow for us and our kids

[52:20]i think we need it more than ever as our kids grow

[52:25]older and there's so many challenges in our community and i know

[52:29]our saiyads have spoken about this over the last few nights but

[52:32]in genuinely sincerity in your hearts this is it this is the

[52:38]building this is what we have there's not going to be another

[52:40]center for the longest time this is what we have in sha

[52:43]allah we're going to build on it and grow on it and

[52:47]and improve it for our children this is a very important institution

[52:51]in toledo ohio so we ask for everybody's support and this is

[52:54]the night we would like to mention it because tomorrow after tomorrow

[52:57]everybody goes home and who knows when we're going to see each

[53:02]other until the arab reign and if anybody says anything critical or

[53:06]negative about the center that's fine but just remind them that this

[53:10]is the place where they come and they can chant there's not

[53:17]too many places in this country that that can happen and me

[53:22]as an american born i can see how there are so many

[53:27]restrictions that religion is being constrained everywhere you go and in these

[53:31]walls alhamdulillah we are able to accommodate over 100 people in toledo

[53:35]ohio there's probably some centers in bigger cities that can't do this

[53:38]and we really want to recognize the effort over the last 10

[53:42]days that the brothers and sisters have done i ask everybody to

[53:47]cut them a break and pray for their families in their time

[53:50]because it's been a challenge for a lot of the brothers who

[53:55]and sisters who come and keep the program going i mean imagine

[54:00]sitting on that table for 10 nights in a row like brother

[54:03]cawsom or sister yasmine it's a lot of work it's a lot

[54:08]of dedication it's a lot of time away from your house but

[54:10]they do it for imam hussain and the message that he has

[54:14]given and sacrificed his life and family for and as sayyid hadil

[54:22]kazuwini has mentioned there is an urgency for all this right there

[54:24]is an urgency for us to build and grow and support each

[54:30]other sunni shia whatever background there's enough that we have in common

[54:34]to forget about our differences you know i might break my fast

[54:39]in ramadan at 7 56 you might break your fast at 7

[54:42]55 but at the end of the day the bigger picture is

[54:45]we're all muslims and we're all headed and aiming for the same

[54:48]thing in sha allah so these are some things i'd like to

[54:53]share with our community and i ask that we all be patient

[54:57]with each other over the next year if you have an idea

[55:00]bring it forward and let's have a discussion about it about how

[55:03]this place this center this this this bedrock of real justice and

[55:09]teaching of what imam al-hussein was teaching is right here it's right

[55:14]here holland sylvania and hill it's not in detroit it's right here

[55:17]i mean if you think about that it's in our community 10

[55:21]15 minutes away from our houses so i just wanted to take

[55:25]this time tonight to mention this and i hope we can reflect

[55:30]on this and i don't want to take any more time from

[55:31]samaj to say it muhammad al kazuini my

0 تعليقات

التالي

Religious Pluralism: Theory and Praxis - Sayed Hadi Qazwini - Night 9

Transcript

التالي

استكشاف المزيد

يرجى ملاحظة أنه إذا كان عمرك أقل من 18 عامًا ، فلن تتمكن من الوصول إلى هذا الموقع.

التالي

Religious Pluralism: Theory and Praxis - Sayed Hadi Qazwini - Night 9

Transcript

التالي

استكشاف المزيد

اختيار طريقة الدفع

لغة