The Noor Podcast #15 - Sayed Hossein al-Qazwini - Jurisprudence, Taqlid, Unity, Liberal Islam

4 Bekeken· 25/03/01

Noor Association
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The Noor Podcast #15 - Sayed Hossein al-Qazwini - Jurisprudence, Taqlid, Unity, Liberal Islam In this episode, we sit down with Sayed Hossein to discuss crucial topics shaping the Muslim world today. We explore the foundations of Islamic jurisprudence, delving into its history, how laws are derived from the Quran and Hadith, and the methodology used by jurists. Moving into contemporary challenges, we examine the trend of striving for the bare minimum in faith, the concept of ‘Westernized’ hijab, and the broader influence of Western culture on Muslim identity, marriages, and relationships. The topic of Shia-Sunni unity is also explored, questioning why efforts for unity often come from one side and how grand scholars perceive sectarian debates. As Ramadan approaches, we reflect on what truly defines a successful month of fasting and spiritual growth. Is it simply about abstaining from food, or does true success lie in overcoming personal weaknesses and deepening one’s connection with God? Noor Association https://www.instagram.com/noorassociation.nl/ https://noorassociation.nl/ Help the Noor Association grow by becoming a member via: https://noorassociation.nl/doneren/

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Transcript

[0:00][Music] in the name of the almighty God the compassionate the merciful

[0:17]dear viewers welcome to another exciting episode with an exciting guest this

[0:23]guest is very dear to my heart a special guest who meant

[0:27]a lot in my development as a human human being and as

[0:32]a Muslim specifically is one of the reasons that I'm sitting here

[0:36]as your host of this amazing nor podcast that is none other

[0:39]than my dear mentor and teacher husin an honor to have you

[0:49]say it's such a pleasure and honor to be with you tonight

[0:51]and I'm undeserving of your kind words it's been a long time

[1:00]we haven't met in seven years yes yes way too long indeed

[1:02]indeed don't please don't let it be another seven years for us

[1:06]to meet again insh how is it to be in the Netherlands

[1:08]again say excellent excellent I really enjoy being in the presence of

[1:13]the brothers and sisters here in the Netherlands I find it to

[1:18]be a very warm Community very friendly Community a thirsty Community for

[1:21]knowledge for motivation and inspiration and every time I come I I

[1:29]enjoy it even more than the previous time alh and we are

[1:32]blessed as a community to have like you who visit visit us

[1:35]regularly and uh Inspire us and motivate us to do better inshallah

[1:41]thank you thank you for having us and hosting us alhamdulillah alhamdulillah

[1:44]but S I know you very well uh but maybe some of

[1:49]the audience the viewers don't know you that well of course it's

[1:53]undeniable that you're very famous and you have a lot of projects

[1:55]and did a lot of good work in the in English speaking

[2:00]uh sector of Shia Islam alhamdulillah but if someone who doesn't know

[2:05]you asks who is s Hussein how would you introduce yourself saav

[2:09]I see myself as a humble student of knowledge a seeker of

[2:17]knowledge this is how I've seen how I've seen myself ever since

[2:20]as as I was a child and up until now I uh

[2:24]I'm in pursuit of knowledge of Islamic Studies of Islamic knowledge and

[2:30]if I've done anything it's it's it's something very minimal I don't

[2:34]think I've done anything and I have so much shortcomings and I

[2:38]wish that I could do more for Islam and for the school

[2:41]of thought of B we you know we owe it to them

[2:47]to spread the message of and to spread the message of Islam

[2:50]I see myself as a a very small humble servant and a

[2:56]small seeker of knowledge who strives to understand more to to know

[3:01]more to seek more knowledge and to seek nearness to Allah this

[3:04]is how I I wish people to know me it shows your

[3:10]humbleness because you're not only a student of knowledge of seeking knowledge

[3:14]but also a teacher after 25 years of studying H masallah you

[3:18]developed to be a teacher as well you study at the ofala

[3:23]and you have so many projects going on you have published so

[3:27]many books may Allah bless you and give you and you're known

[3:33]from North America to Europe to Canada and of course to Australia

[3:36]UK you have been to many countries if Allah accepts me as

[3:42]a humble servant that's the only thing that matters if he doesn't

[3:45]then none of this matters so as we said you studied more

[3:50]than five 25 years I've been in the for 20 years years

[3:56]2004 20 years 20 21 years 21 years in the H and

[4:01]what inspired you if you could name one or several occasions during

[4:05]your life during growing up uh what inspired you to be a

[4:12]scholar or seek the pursuit of knowledge of course I grew up

[4:15]in a family of Scholars and speakers and uh the Kini family

[4:22]from uh where our origin is from the city of carala we

[4:27]have several Ms in the family in a fact in fact we

[4:32]had Mar in the family my great-grandfather S hash kazini was the

[4:36]top mer inal at the time and he was a student ofari

[4:40]his two sons Muhammad and Muhammed Ibrahim were both much heads and

[4:47]they had followers they had [Music] um who is a cousin of

[4:57]our grandfather s hash kazini was a wellknown schar at the time

[5:01]and the top of his time so we come from a a

[5:06]household of a household of jurist and I remember at the age

[5:17]of 12 um on a summer trip I went to and I

[5:19]met with a scholar and a relative as well and that night

[5:24]we stayed up till late hours in the evening and he asked

[5:27]me what would you like to do in the future I told

[5:30]him I'd like to maybe become a dentist he said that's interesting

[5:37]but are there any dentists in the family I said no is

[5:40]your father a dentist no um is it rewarding to be a

[5:45]dentist I said obviously financially it is very rewarding he said but

[5:50]there's another job that could be even more rewarding maybe not financially

[5:54]but it's very self-rewarding and you will see the results in D

[5:59]and in making a a difference in people's lives and that is

[6:03]by becoming a and a and he told me that you have

[6:09]what it takes I was only 12 years old wow he spoke

[6:11]to me like as if I'm a man man and it was

[6:14]the first time that I was being treated in in that sort

[6:17]of way usually when you're 12 years old you're spoken to as

[6:20]a child as a young child but to be treated as a

[6:23]man it was my first time and he kept on motivating me

[6:29]and inspiring me that night to study to become a and a

[6:33]and from that day it became my goal and my my dream

[6:38]in life to become a and to become a much it was

[6:42]after that it was everything that I dreamed about it was all

[6:46]it was all that I thought about from morning till night when

[6:49]I went back to the US I asked my father to start

[6:54]teaching me and he was surprised that what what is why is

[6:56]this Sudden Change and I told him that I've been inspired and

[7:02]motivated and from that day my father began with his studies uh

[7:05]with with myself in Arabic grammar uh I remember studying and from

[7:16]that day the love of knowledge the love of was uh uh

[7:22]put planted in my heart like a seed until today this this

[7:25]tree keeps on growing amazing amazing thank you very much um the

[7:33]story itself y it's very interesting that an external party outside of

[7:38]your scholarly family influenced you that much that you pursued the journey

[7:42]and SE seeking of knowledge yes absolutely of course your uh raise

[7:46]ear how you're raised and growing up in an environment full of

[7:49]Scholars also had his influence of course especially my father my father's

[7:54]impact on my life uh his role uh his travels the amount

[8:02]of people that he's motivated and inspired that obviously has has immensely

[8:07]affected me as well and now you've spent 20 plus years in

[8:12]the and academic studies Islamic Academia alhamdulillah and when we were uh

[8:18]brainstorming about the topics of this podcast you said I have very

[8:25]much interest in the field of f Juris Prudence but I don't

[8:27]know if the viewers would like it but I said let's Del

[8:30]into it because that's your expertise that's where you're teaching in as

[8:35]well uh could you tell teach me and the viewers a bit

[8:38]more about the history of Juris Prudence in Islam and the importance

[8:45]of it sure so jurist Prudence began began at the hands of

[8:51]of course we have cases where earlier imams also discussed F issues

[8:57]but the imams were busy in instituting the school of thought um

[9:04]IM Hussein did not get a chance to establish F nor did

[9:08]was busy with fighting Wars wars the first person who had the

[9:17]chance was and more so IM they began to elaborate and expand

[9:21]on and Islamic law all the detailed laws of praying fasting Z

[9:28]Commerce renting buying selling and um of course there's there's two opinions

[9:37]here of whether the IM was relating simply that which he learned

[9:43]from and was passed onto him to from or does he enjoy

[9:50]an authority of legislating does he have the authority of legislating here

[9:55]there's two schools of thought and we'll leave it at that so

[10:03]the imams began expanding on and as it continued through IM they

[10:09]they they had their own contributions there's a book called is the

[10:16]brother of he compiled an entire book of the traditions of we

[10:21]have by which is which is full of compilations of narrations regarding

[10:30]f we also have which which are many many traditions on the

[10:37]authority of and then they all expanded upon until the time of

[10:48]and that that period where they took the narrations of they took

[10:55]aside the Assan and they issued FAS with the exact wording of

[11:05]the of the IM like's book and it's a book of but

[11:07]it's actually narration without without chain of narrators this is called was

[11:15]probably the first scholar to begin to derive laws and not issue

[11:21]a fwa based on the narration itself with the same exact wording

[11:25]no he changed some of the wording and he began to derive

[11:29]law and expand from the general principles that were given to the

[11:34]IMs began to expand of course there were two other Scholars who

[11:41]unfortunately their Works did not reach us and J these were two

[11:48]brilliant Scholars that also uh began the process ofad with the use

[11:52]of logic and with the use of but none of their Works

[11:56]reached US Today's work is probably the the oldest work in where

[12:06]the laws mentioned with its proof and evidence so now we begin

[12:12]to see that f with its with its proof and evidence is

[12:15]being mentioned and then that began to expand with and the school

[12:22]of uh becausei was in Bagdad so was before for him moved

[12:31]to the moved to with him and then the moved to with

[12:40]and was evolving was evolving uh you have different schools you have

[12:48]the school of in Lebanon you have aleo in Syria and then

[12:53]you have the school ofala later on during thei period uh where

[12:59]was developing in inala at the time of theis and you have

[13:07]who came and eventually was Victorious upon the akbari school of thought

[13:13]he defeated thisi school of thought uh and established the thei school

[13:21]of thought and um and anyone who came after was benefiting from

[13:25]him and was a student of his so my first question would

[13:31]be what was the gap between sad and the IMs was born

[13:41]in the minor occultation okay and in fact he says that I

[13:47]was born due to the Dua of his father um the Imam

[13:55]writes to him a letter during the minor occultation he prays for

[13:58]him and he tolds him that he will have two children and

[14:03]both of them will be Pious one was and the other was

[14:07]his brother brother so he was born in the minor iation within

[14:11]that 70y year period okay of the minor iation but most of

[14:17]his Works were produced during the greater occation and you said was

[14:22]the first one who derived loss from the had that reached him

[14:26]uh who wrote who wrote okay who wrote In fact the scholars

[14:31]before him also derived from the but their books was not derivative

[14:38]it wasn't book was so he'll mention the law and then proof

[14:46]for that law is it is it logic is it is it

[14:50]a verse from the Quran or is it aith and usually he'll

[14:54]mention this the opinions of other schools of thought Abu shaf Malik

[15:01]ahed and others and you see that is so well versed in

[15:04]other people's opinions and and the opinions of other schools of thought

[15:08]today we say this missing what's the opinions of other schools of

[15:13]thought on this topic we don't really we don't even know our

[15:16]own opinions no was very well versed in the opinions of other

[15:19]Scholars not just in even in his and his when he'll mention

[15:27]uh views and opinions on the he'll mention and he'll mention views

[15:37]and opinions of the Sunni school of thought and then he will

[15:40]mention also the the obviously the opinion of what a was as

[15:46]well as all the sh like s and mu indeed but when

[15:53]you Saidi derived the laws from the that reached them where these

[15:58]that were used for the laws already stated by the imams as

[16:01]laws or were it like he was saying to one of his

[16:06]companions about a certain issue about a certain topic he was for

[16:09]example about music he stated something and she tusi used that to

[16:15]derive a laot from it we have two types of narrations we

[16:18]have one type of narration that is stated as a law as

[16:24]a general law for all places and all times okay and these

[16:29]are called the IM says we will give you the general guidelines

[16:36]and the general principles and you shall derive other types of narrations

[16:42]where the Imam was asked for example someone says there's uh uh

[16:50]NASA on my clothing may I pray in it or not or

[16:52]after I prayed I realize there's NASA on my clothing the IM

[16:56]says your Salah is okay or he will say repeat your Salah

[16:59]from these narrations that were stated in isolated incidents answering this person's

[17:06]question that person's question these were gathered we have compendiums of like

[17:16]and jurists use these books of to derive laws law to derive

[17:24]Islamic laws himself gathered these Hadith from other sources we have the

[17:28]400 sources of Hadith these 400 the result of them you will

[17:36]find in and he himself who gathered these narrations he derived laws

[17:44]from these narrations and uh my my question would be how do

[17:49]the Contemporary jurists derive their laws from Hadith and do they only

[17:53]use a had or do they use Quran as well and do

[17:57]do they use the same methods as the scholars from back in

[18:03]the day like s Andi or do they have new methods of

[18:05]deriving law from Quran and we have a field called are the

[18:15]principles for it's the methodology of deriving Islamic laws you cannot become

[18:20]a jurist you cannot derive an Islamic law without first establishing your

[18:25]what is your methodology so our Scholars today each one has his

[18:30]methodology and their methodology might might be different from one jurist to

[18:36]another they might be a bit different uh yes the methodology of

[18:42]Scholars today is different from from from previous Scholars we see a

[18:47]difference there's a difference in methodology for example who is one of

[18:54]the former jurist in the formative period he rejected isolated reports he

[19:00]said the this is only conjecture these narration only give us and

[19:08]we are not allowed to act upon we only accept um numerous

[19:14]reports that has been reported numerously yes that's his methodology disagreed would

[19:24]accept isolated reports so today have to establish their researching their principles

[19:32]their theories and then come to and also for example we discuss

[19:35]is consensus of Scholars does it have does it carry any weight

[19:43]does it carry any Authority or not a popular fwa is it

[19:48]binding does it carry any weight and Authority or not these are

[19:52]principles that we have to first figure out in and then we

[19:57]come we come to and that's basically the methodology that we use

[20:01]in wow so it varies from scholar to scholar okay you might

[20:06]not find two Scholars with the same exact principles and and and

[20:10]methods and how do we came up with the laws not came

[20:16]up with how uh did we derive the laws of continuity or

[20:21]uh law of law of difficulties how are these laws derived also

[20:26]from the same of course in fact which is the law of

[20:32]continuity um which basically means if you were certain of something and

[20:42]later on you doubted it do not break your certainty with doubt

[20:45]so for example if you were certain that you had wo and

[20:48]then an hour later you doubted whether you still have wo or

[20:54]not you say that I'm certain I did have Wu and I'm

[20:59]not sure if I broke my Wu or not I will not

[21:01]break my certainty with doubt I will continue with my certainty and

[21:06]I will say that inshallah I still have W unless you're sure

[21:08]that you broke your you for example you you fell asleep this

[21:11]is called our Sunni brothers and sisters also accept and this is

[21:18]in in in the as well and they call it however it

[21:24]it's based on logic Logic for them it it's based on logic

[21:28]that if you were certain of something and later on you you

[21:32]doubt it whether it it is continuous or not you act upon

[21:34]your certainty and you do not uh invalidate your certainty with with

[21:43]doubt until the time of the father ofus he was in the

[21:50]10th uh I'm sorry he was in the 11th uh hij Century

[21:58]he wrote a book for and in in it he discusses and

[22:05]he supports with narrations we have several narrations from that says this

[22:14]is was the first time that was supported by narrations and before

[22:21]the father of everyone supported or argued for aab using logic after

[22:29]that narrations were were used the the the other law that you

[22:33]mentioned no no difficulty correct this is a principle in the Quran

[22:41]that in Islam Allah has not put upon you difficulty there shall

[22:50]be ease there's no difficulty and hardship in Islam this principle is

[22:57]actually derived from the Quran and not yes we may support it

[23:02]withi but the actual Foundation is from the Quran amazing amazing mallah

[23:06]and could we with certainty say uh say I don't know if

[23:09]this is a valid question I'm saying this from a Layman's perspective

[23:14]could we with certainty say that all the laws we have and

[23:17]we use in Islamic jurist Prudence are derived either from Hadi of

[23:22]of the or from the Quran could we would certainly say that

[23:27]we can say the vast majority of our laws are either from

[23:32]the Quran or fromi we have some laws that are based on

[23:37]logic and reason for example to preserve a human life the proof

[23:47]and evidence for this law is and reason to preserve a human

[23:51]life [Music] um it's not based on a on a quotation from

[23:58]the Quran or Hadith yes the vast majority of our other laws

[24:01]are based on either the Quran or for example the we have

[24:10]Allah which says you have to see the circumstances in the country

[24:13]or the area you live what is the and based on that

[24:16]you have to act in a certain way sure is that also

[24:21]based on logic or is that also from uh or Quran see

[24:23]we have a couple of things we have something called which which

[24:31]means rational practice what what does that mean we believe that the

[24:37]saying the actions and the tcid approval of a has carries Authority

[24:45]so meaning when im sad says something or does something or approves

[24:51]of something this has Authority this is binding binding and it has

[24:55]Authority if the Imam were to see rational practice and he was

[25:03]quiet he didn't object that rational practice carries weight and Carries Authority

[25:09]so for example he noticed that it was rational practice during the

[25:13]time of IM sad to refer to the experts in every field

[25:16]a person cannot become an expert in every field he can become

[25:21]an expert in one field two Fields previously there were poly myths

[25:25]like IB Cena who could be a philosopher mathematician scientist physician Theologian

[25:31]all at once today with all of the professions and expert all

[25:37]of the you know specializations have developed so much that you can

[25:41]only become an expert in one field what do you do in

[25:43]all other fields you're a doctor but you're also need you're in

[25:48]need of an engineer you're in need of a lawyer do you

[25:51]have to become a lawyer yourself or you do you you do

[25:55]you do your research do you become an engineer yourself or do

[25:58]you Google it or you know uh do your own research in

[26:03]in engineering no you refer to an expert the IM approved of

[26:12]such practice of rational practice and hence it becomes authoritative and hence

[26:19]we perform because it's it's rational practice I'm not a doctor I

[26:24]refer to to the to the physician to the expert in the

[26:27]field of Medicine I'm not a lawyer I'll refer to a lawyer

[26:31]if you're not a much you'll refer to a much because it's

[26:33]just logical that's logical practice this is intertwined with it's intertwined with

[26:43]in Sunni plays a a bigger role in our role in in

[26:51]our in it plays a major role but it does it's not

[26:54]a principle of its own it helps us understand narrations how do

[27:00]you how do we understand a narration based on the of that

[27:03]time so when the IM is speaking something to Z how am

[27:07]I how am I meant to understand this does it carry philosophical

[27:10]meanings we say no the IM was speaking in ay sort of

[27:16]way and that's how we're supposed to understand uh the sayings of

[27:21]the Imam and does play a role but it's not a principle

[27:24]it's more of application application when understanding the applications applications of the

[27:30]laws it has to be based on and when it comes to

[27:36]specifically how does the school of approach the is the m the

[27:43]text the actual text itself more important or the chain of transmission

[27:47]and narrators who are involved and true who we got who we

[27:50]got the had here there's several schools of thought there's one school

[27:57]of thought that puts all the emphasis on on the mettin and

[27:59]not so much on the Senate and I could say maybe thei

[28:04]school of thought or those who havei Tendencies they lean towards this

[28:08]this view that it's only what the Imam said but how did

[28:14]it reach us with what chain of narrators how do we know

[28:16]that the Imam said this it doesn't matter I can discover whether

[28:20]the Imam said it or Not by the words not by the

[28:24]chain of narrators so I don't have to have a chain chain

[28:29]of narrators saying so and so on the authority of so and

[28:30]so so and so so and so says that Imad said this

[28:34]I don't need that chain of narrators I can discover from the

[28:36]words do these words match the other words of IM sad or

[28:42]not this is putting emphasis on the mettin the actual content of

[28:46]the Hadith another school of thought says no we cannot bypass the

[28:49]chain of narrators we have to see who the chain of narrators

[28:54]are are they reliable are they not reliable uh were they deviant

[29:00]were they what type of sh were they because among sh there

[29:04]were different schools of thought now see so we have to see

[29:10]who is telling us this Hadith by IM who's the source we

[29:13]have to make sure that this source is credible a third opinion

[29:17]says that both matter the content of the Hadith and the train

[29:20]of MIRS of the Hadith both matter we have to assess them

[29:26]both analyze them both and if they both check out we accept

[29:29]that Hadith okay and where's where does the current majority of the

[29:33]go towards do more to the chain of trans here for example

[29:37]for example looks at both for him the Senate is important and

[29:40]so is the met the met the content of theith should not

[29:46]be incompatible with the Quran it should not have been stated out

[29:49]of for example same to in the school of thought of Satani

[29:55]in the methodology of Satani he looks at both he studies both

[29:57]the chain of narrators and at the same time the content of

[30:02]the Hadith and what you say it's 50/50 it's it's not that

[30:07]simple we have some that only look at the chain of narrators

[30:12]for example I remember in his discussions he look at a Hadith

[30:16]if it has a weak chain of narrators he will not even

[30:20]look at the content oh wow he says this is weak put

[30:22]it aside let's see the next Hadith if the next Hadith has

[30:27]a chain of narrators that checks out he he'll study the mentin

[30:29]if it doesn't he will not even give a chance to the

[30:33]men he will not give a chance to the content of the

[30:34]Hadith he was a strict say and you have other Scholars that

[30:42]don't even look at the chain of narrators they feel that every

[30:47]single Hadith in is authentic every single Hadith in some even as

[30:52]far as to go and say that everything is or is authentic

[30:57]all I have to do is study the content of theith so

[31:01]there's a wide spectrum of views and opinions out there amazing Mah

[31:05]there's so much to and and Juris Prudence I have so many

[31:09]questions coming up every time you answer one questions mallah say when

[31:15]a fwa or law is formulated because especially nowadays we in the

[31:20]west the youth uh the Shia communities have the feeling that the

[31:25]The jurists Who Live mainly in the Middle East mainly in Iran

[31:29]Iraq and like the Arabian Peninsula they don't have a feeling of

[31:37]our circumstances but when a fatwa or law is formulated do the

[31:41]jurist take the circumstances in the west or in the east in

[31:44]consideration when they come with a fatwa you're you're in this world

[31:52]so we have primary laws and secondary laws When taking into consideration

[31:59]a primary law a Jewish does not look at where this fwa

[32:03]is being implemented is it in Iraq Saudi Arabia America the Netherlands

[32:08]the United States New Zealand doesn't matter this is a primary law

[32:14]yeah this law applies to everyone everyone this is God's law on

[32:17]Earth this is what the Jewish has understood from the Quran from

[32:25]the Hadith from from this is the primary law the second step

[32:28]is to look at the secondary law the secondary law here the

[32:32]or the has to take in consideration is there any harm caused

[32:36]by this law is there any difficulty caused by this law is

[32:40]there any uh difficulty and hardship caused by this law if it

[32:48]does then we can say that this this law temporarily does not

[32:52]apply to such sort of people let me give you an example

[32:57]shaking hands between men and women men and women the primary law

[33:01]stated by the vast majority of our is that it Isam it

[33:05]Isam some in their immediately after that they will mention this that

[33:13]for those who fall in hardship if they don't shake hands especially

[33:18]those in the west if you get if you get denied a

[33:25]u citizenship for example or a job an important job or a

[33:27]very important interview where it could have detrimental results on your life

[33:33]here if not shaking hands will cause you difficulty and harm then

[33:42]you may do so it becomes permissible but only to lift that

[33:46]difficulty and hardship so you don't go around shaking people's hands whoever

[33:50]you see no just to the degree that you are no longer

[33:56]in hardship and difficulty you see that becomes a secondary with the

[34:01]secondary law they take into consideration the circumstances of the of the

[34:06]person under question but the primary law no these circumstances are not

[34:10]taken into consideration it's a Divine command by Allah that it has

[34:17]to be stated it's besides the fact that it could cause difficulty

[34:19]or hardship if it does cause difficulty or hardship then that's another

[34:23]story uhuh you see so let me give you another example performing

[34:29]W for Salah this is W yes this is a primary law

[34:32]everyone has to perform W before Salah well what if it's winter

[34:37]and you don't have access to warm water and you have to

[34:42]perform W in the in the middle of winter with freezing water

[34:45]here would say if this will cause you difficulty and harm then

[34:50]you may go to T but that's as a secondary cause that's

[34:53]as a secondary law now the jurus is looking at the circumstances

[34:58]with the primary law he doesn't look at the circumstances see see

[35:02]but uh with the examples you gave shaking hands and when you

[35:06]have difficulty with doing wo with cold water the secondary laws it

[35:10]seems like they're open for interpretation for example uh I have I'm

[35:15]going to a job interview and besides me is a lady and

[35:20]I have to shake her hands if I don't shake her hands

[35:24]she will have a bad image of me and she will deny

[35:28]me the job yes for example I can apply for another job

[35:30]somewhere else is this count does this count as a difficulty no

[35:36]if you can easily apply uh to another job then this is

[35:39]not difficulty this is not hardship yeah and and and the person

[35:44]has to decide whether this is difficulty and hardship or not if

[35:48]you can easily find another job it doesn't give you the justification

[35:51]of shaking the other the other person's hand usually the example is

[35:57]G even when for example you've been through medical school and you

[36:04]finished and now you're offered a job there's an interview and if

[36:06]you don't shake hands you will not become a doctor you'll have

[36:08]to go work at some fast food restaurant you see that sort

[36:15]of uh circumstances G that sort of example is given that is

[36:18]difficulty you study for eight nine years at a medical school and

[36:23]then you end up working for example at McDonald's this this is

[36:26]difficulty and harm for you but if you can easily find another

[36:31]job this is not difficulty this is not hardship and that does

[36:33]not give you a justification to shake the other the opposite uh

[36:37]gender hands but would you agree with me it isn't somehow open

[36:43]for interpretation and someone would need in in these circumstances or in

[36:46]a situation like this always refer to a scholar for his specific

[36:50]like not necessarily the the they they give a general statement that

[36:54]if you are going to fall in in difficulty in hardship then

[36:59]you may do so okay if you will fall in difficulty and

[37:02]hardship from fasting don't fast yes from don't perform perform from don't

[37:09]perform perform they're not going to discuss every individual Noe of course

[37:15]yes they'll they'll leave it to that individual to decide himself okay

[37:19]but it's between them and Allah am I really going to fall

[37:22]in in difficulty and hardship or not come back to your own

[37:24]intention yes okay uh s recently yeah over the past years there

[37:32]is a lot of uh objection or maybe criticism towards the jurists

[37:37]towards the M why do we need so much jurists in this

[37:42]day and age back in the day centuries ago you only had

[37:47]one mus for the whole world around the globe they always they

[37:50]would refer to one jurist or maybe two jurists but now we

[37:53]have hundreds of jurists around the world and why do we need

[37:58]so many jurist and there's also a lot of criticism mainly I

[38:03]think from the side about do we need from how would we

[38:10]when we confronted with these questions how would we answer first of

[38:14]all as I said is something very rational I askis when you

[38:21]get sick what do you do do you pick up a book

[38:25]of narrations and you try to cure yourself or do you refer

[38:26]to the expert in in medicine and the expert in legal matters

[38:30]and the and the expert in in engineering why does it when

[38:35]it comes to F you assume that you're an expert all you

[38:38]have to do is read thei of and derive laws it doesn't

[38:44]work that way it's not that simple the first of all uh

[38:47]we have to study the chain of narrators which one was stated

[38:51]which one was not stated of course will tell you that all

[38:54]of thei are authentic this is problematic because we do know that

[39:03]uh U there were some Liars in the companions of some of

[39:08]them fabricated narrations how do we know this how do we know

[39:12]which one is a fabrication we have to study the chain of

[39:15]narrators two some traditions conflict with one another there are conflicting narrations

[39:21]if you have not studied and and you're not a and you're

[39:26]an average person how do you solve conflicting reports and narrations from

[39:33]the this is the job of a jurist it's it's the job

[39:40]of someone who spent years and years of studying and is able

[39:45]to derive laws to say that we are in need ofad and

[39:49]we can pick up a book of Hadith and derive laws our

[39:51]own this this doesn't make sense understanding theith of the IM this

[39:57]is this is not simple Arabic this is was the Arabic of

[40:00]the you know 14th centuries ago to try to understand what the

[40:05]IM was saying what was he genuinely saying this is the job

[40:11]of a jurist has where he says don't take us light yes

[40:18]so just to understand what the IM is saying this is the

[40:24]job of a jurist this is not job of a a regular

[40:28]person now why do we need so many we don't need so

[40:32]many but at the end of the day the door of is

[40:32]open it's like saying do we need so many doctors what are

[40:36]you going to do stop the doctors from be becoming a doctor

[40:39]the door of studying is open the door of is open anyone

[40:44]who wishes to become a much if they exert an effort and

[40:50]do wish the stage ofad that is their right that is their

[40:54]right of exercising but um are you required to follow all of

[40:58]them no you're required to follow one the one that you deem

[41:02]most knowledgeable the one that you've reached the conclusion is the most

[41:04]knowledgeable that's all it is you just you just need one expert

[41:10]in the field to to take you to God's commands allahs and

[41:14]would you what would you say is the reason that back in

[41:19]the day we had just one or two mares and nowadays we

[41:21]have hundreds is that because the knowledge is more uh like accessible

[41:28]for everyone for of all previously we also had plenty of at

[41:32]the same time at the same time yes maybe they're not very

[41:35]famous and we don't know all of their names but we had

[41:44]plenty of in there were tens of you have you have you

[41:47]have some of them were contemporary to one another and then in

[41:52]in halb you had several jurists contemporary to one another in Bagdad

[41:59]you had a and and all at the same time and you

[42:04]had and all at the same time there were plenty of there

[42:11]were plenty of in fact perhaps previously people would follow the local

[42:17]so people of would follow the most knowledgeable in and the people

[42:23]of nef and the surrounding areas they would follow the most knowledgeable

[42:27]in nef and so on and so forth they would follow the

[42:28]local Scholars there were plenty yes today we have a lot of

[42:34]because uh the process ofad uh is not too difficult especially because

[42:41]of modern technology the books the amount of books that we have

[42:45]everything has become accessible and and hence we have plenty of mus

[42:51]but this is this is something positive it's this is not something

[42:53]negative to be seen as as negative this is something very positive

[42:56]for our Community to have an abundance of who can solve our

[43:02]problems and derive Islamic laws and and and try to solve our

[43:06]problems social problems economic problems political problems through this is a this

[43:14]is something very positive and as a student of knowledge and especially

[43:18]in the science of and and as a teacher of would you

[43:24]say is what's your opinion is is Islamic law all encompassing is

[43:29]it an answer to all your questions and difficulties and problems we

[43:35]believe that has the ability to answer all of our questions and

[43:41]has laws for every uh issue that we encounter and in fact

[43:49]we as we as we We believe We believe that Islamic laws

[43:55]are all encompassing of of uh of all aspects of life there's

[43:58]not a single act or behavior that we do that doesn't fall

[44:04]in the category ofaj um so we do believe that is all-encompassing

[44:13]of our daily lives yes there are some jurists that believe that

[44:18]there's a gray area in like muham he has the theory of

[44:26]or the gray area in but does he mean that um there

[44:34]are some parts of life that do not have laws no no

[44:38]no no in his he his theory is that laws that are

[44:47]it is the authority of a or the the can have the

[44:55]authority to make those laws into and must some I'm sorry and

[44:58]something that is must can essentially become if the jurist sees fit

[45:08]something that is can essentially become if the sees fit so that's

[45:13]the of otherwise I don't think he would disagree that is all

[45:20]encompassing of all aspects of Life amazing amazing sat I want to

[45:24]build a bridge to our time and this this day and age

[45:28]I remember you and me were visiting a windmill we were going

[45:33]inside and we saw how it would the me mechanism and how

[45:35]people lived back in the day surrounding with nature and how quality

[45:38]of life was much better and this day and age all the

[45:43]technology and everything that made life more comfortable and easier on the

[45:48]outside made us more lazy made us more unhealthy lifespan became shorter

[45:53]um and we as Muslims became also more lazy I could say

[45:59]we why are we striving for the bare minim minimum when it

[46:02]comes to our when it comes to when it comes to doing

[46:08]or serving the community correct correct um unfortunately we we see that

[46:15]phenomena and we're becoming lazier you know everything is becoming smarter in

[46:20]our life from our TVs to our phones to our uh cars

[46:27]everything's becoming smarter but human beings are becoming dumber and and lazier

[46:34]today with with technology we're becoming more and more lazy with chat

[46:39]GPT for example um previously we' sit and write an entire essay

[46:43]or an article today you give a couple of points to uh

[46:49]to chat gbt or even Google or even Microsoft Word and you

[46:52]you have an whole essay unfortunately we are becoming lazier we're becoming

[46:57]more Idol we're uh we're becoming inactive although we're advancing technologically but

[47:02]we human beings we're morally uh we're we're deteriorating and Islam is

[47:11]against laziness right you have a whole lecture about fighting laziness and

[47:14]Islam is against being inod in society in your household you have

[47:22]to like 9/10 of Dean is an Halal income right creating an

[47:25]Halal income but what would you say to fight this this this

[47:29]this trend we are going through as Muslim as a Muslim Community

[47:35]says he who works will develop more energy and Subhan Allah I

[47:42]see this in my in my work uh the more I interact

[47:47]with people the more I speak the more I the more I

[47:49]wish to do more you would assume that I you know I

[47:53]lose energy uh but it's it's it's completely the opposite when I

[47:57]see that that I'm making a difference in people's lives from a

[47:59]lecture I'm ordered to give a second lecture and a third lecture

[48:03]and to keep on going on if we Muslims can move a

[48:09]bit be a bit more active that activity will bring us more

[48:13]energy it will become more energetic and I I can Echo your

[48:19]words because you practice what you preach because we came from a

[48:23]m it's now 11: p.m.

[48:24]it's almost the bedtime for most of us but this is here

[48:29]sitting right beside me and doing a podcast alhamdulillah my pleasure feeling

[48:33]very productive uh laziness and living in the western societies had its

[48:38]effects its positive effects like for example freedom of speech freedom of

[48:44]practicing your religion but at the same time all the like negative

[48:49]influence we have for example we try to follow their standard the

[48:54]standard of life of the western Society we lost grip or touch

[49:00]of our own Islamic culture our own principles for example one thing

[49:04]that's bothering me a lot when I see our community and communities

[49:08]in the western hemisphere is the westernized hijab and the way of

[49:12]practicing Islam y not with fullu and full uh reflection and concentration

[49:20]like I said we've become lazy and a westernized hijab I want

[49:25]the bare minimum just I want to uh cover my hair and

[49:30]that's it that's hijab for me for the mill as well we

[49:34]go to beaches we go to swimming pools where there are um

[49:37]other people from other SE from other Sexes um but we're okay

[49:45]with that what would you say about that say life in the

[49:50]west has its challenges definitely and some struggle to um create compatibility

[49:59]between being a good m a good Muslim a law-abiding Muslim and

[50:04]at the same time enjoying yourself living in the west some fall

[50:08]into uh the problem of not knowing how to to make it

[50:15]compatible and so they for example you mentioned having a westernized hijab

[50:21]um in the beginning let's try to sympathize wearing hijab is not

[50:28]easy for our sisters and our daughters in societies where hijab is

[50:34]is is not very accepted uh a society that uh promotes uh

[50:39]freedom for women to break from the shackles of their faith and

[50:44]religion and the influence of men um a a culture that emphasizes

[50:50]on beauty and outer appearance as I mentioned tonight in our in

[50:54]our lecture that the West thrive thrives its economy thrives upon manipulating

[51:00]women with makeup with lipstick with ma mascara with doing their hair

[51:06]dying their hair with clothing with with dresses with with shoes with

[51:10]purses with with all of that it gets their economy running for

[51:17]our sisters to live in this sort of culture and then at

[51:19]the same time to be good M and to wear hijab is

[51:24]not easy to to to be fully modest and Implement hijab it's

[51:26]not easy so some opt to having a westernized hijab and they

[51:33]think that uh you know they're they're getting both of the Best

[51:37]of Both Worlds they're not taking off hijab but at the same

[51:43]time it's a westernized I think we should not shun them away

[51:46]no no and push them away Instead try to convince them that

[51:52]the whole purpose behind hijab is not to make it look fashionable

[51:55]if you remember sad several years ago here in the Netherlands I

[51:58]give a lecture called fashion where it's hijab you see she's wearing

[52:02]a hijab but it's fashionable in fact it makes her look even

[52:08]more attractive and that defeats the purpose of hijab the purpose of

[52:10]hijab is to draw away attention from your outer appearance so that

[52:14]a man looks at you as a human being and not an

[52:18]object here in the west they look at woman as an object

[52:19]as an object to be sold as an object of Desire they

[52:24]have absolutely no respect it's you know the this is all slogans

[52:29]of uh wom's Freedom you know when they say women's Freedom they're

[52:32]actually they actually mean a man's Freedom yeah because when a woman

[52:36]has her Freedom who gets to enjoy that a man gets to

[52:41]enjoy that but they sell the product that we we PR woman's

[52:44]freedom and the woman the woman's uh choice to choose even the

[52:48]issue of abortion remember a couple of years ago uh my body

[52:54]my choice you know who benefits the most from this man not

[52:56]the woman indeed because a man can get away with whatever he

[53:01]does he can impregnate a woman and encourage her to have an

[53:05]abortion yes he's the one benefiting and not her while he's encouraging

[53:10]her to destroy a human life he gets to benefit he gets

[53:15]to run away from his obligations and duties this is Western culture

[53:18]unfortunately and a lot of our youth uh are they admire Western

[53:26]culture that they don't realize how manipulative that it could become it

[53:31]manipulates our youth to thinking that this is this is modernity this

[53:34]is human rights this is this is human freedom and what I

[53:39]said about westernized hijab it's not only the women I gave the

[53:43]example of a cover of the head but I meant men as

[53:47]well with tight jeans tight tight clothes and going to the beaches

[53:51]and swimming pools with that with their body show to the women

[53:53]and of course you the use of social media samees counts for

[53:58]them as well in how they approached and inshallah we day by

[54:02]day develop and I would tell some brothers and sisters like this

[54:06]that don't do something you would not want your children to do

[54:10]imagine uh if you're 40 45 50 years old and you have

[54:16]children that are doing what you're doing now would you be proud

[54:19]of them would you allow them to do such a thing we

[54:22]have to ask ourselves that question don't do something that you wouldn't

[54:25]allow your children to do as and another great aspect where Western

[54:31]culture and this day and age and social media have a huge

[54:38]negative influence on is our marriages and relationships uh it became yeah

[54:45]very toxic and we lost our own values and principles and the

[54:49]important ingredients what makes a successful marriage we try to live like

[54:54]the Western Society we lost our own Islamic value we value our

[54:58]cultures our native cultures more than what Islam said about marriage we

[55:04]don't take as an example we take the Turkish soap series as

[55:15]an example or the American soap series unfortunately right absolutely absolutely um

[55:21]here in the west they teach us the pursuit of personal happiness

[55:25]you have to be happy you the husband have to be happy

[55:31]you the wife have to be happy at all costs at all

[55:33]costs this is a problem in Islam we also pursue happiness but

[55:40]what is happiness happiness is when you make others happy anyone around

[55:44]you your making your husband happy you'll be happy making your wife

[55:49]happy you'll be happy making those in your life happy that is

[55:55]true happiness that is self-fulfilling but in the way this this this

[55:58]this sort of notion is is missing it's all about you your

[56:02]happiness your Pursuit of Happiness let your mother and father burn let

[56:09]them live in pain and Agony choose your gender in the morning

[56:13]you're a man in the evening you're a woman the next day

[56:15]you're you're both the day after that you're neither as long as

[56:20]it makes you happy well what about the people in your lives

[56:22]what about your spouse what about uh your mother father your siblings

[56:28]your children what what do they have to say how do they

[56:33]feel doesn't matter this Pursuit of Happiness it caes selfishness and and

[56:39]most failure of marriages comes down to selfishness either the husband is

[56:45]being selfish or the wife is being selfish and they can't resolve

[56:47]they can't resolve the problem they cannot compromise they can't reach a

[56:52]compromise Islam teaches us to compromise compromising doesn't necessarily mean you're accepting

[56:59]to be unhappy in the long run you will be happy but

[57:01]you just have to learn to compromise for some for a greater

[57:05]good our values have been changed unfortunately we have to come back

[57:11]to the core values of Islam and be I'm asking you this

[57:17]just because I got a lot of questions during the Q&A about

[57:20]this topic it was regarding marriage as well but it was a

[57:23]specific type of marriage a sushi marriage as we call it Sunni

[57:29]Shia marriage what is your take on that s from a perspective

[57:32]our allow a a a sh man to marry a Sunni woman

[57:39]or a vice versa or vice versa a Sunni man to marry

[57:41]a sh woman yes Sani says that as long as you are

[57:47]not afraid of being affected ideologically especially for a woman a sh

[57:51]woman to marry a Sunni man she may marry him as long

[57:55]as she is not afraid of being affected perhaps he will change

[58:01]her school of thought and change her ways of of faith and

[58:04]religion otherwise if you are a certain of your faith and and

[58:08]of your school of thought you may marry a Sunni man marries

[58:10]a sh woman or a sh man marries a sun woman but

[58:15]not from a sectarian perspective not from a sectarian perspective but more

[58:21]from a practical perspective is this wise if you have the option

[58:24]as a Sunni man and you had the option of marrying a

[58:30]sh woman or a or Sunni Sunni woman would it be wise

[58:32]to marry sh woman or vice versa you're a sh man and

[58:37]you want to marry a Sunni woman but you have the option

[58:41]of marrying sh woman you're bound to to face conflict especially when

[58:45]you have your children what will the children become do they follow

[58:49]the Sunni father or the sh mother do they follow the sh

[58:51]father or the Sunni mother what do you do in the month

[58:54]of mam what do you do in the month of Ramadan which

[58:57]mjid do you go to um if you can resolve your issues

[59:02]can your parents resolve their issues it's not a matter of Halal

[59:05]Oram it could be Halal but not everything that is halal is

[59:10]is wise to do it should be the last resort I personally

[59:14]suggest that shis marry from their own and sunnis marry from their

[59:19]own only for the reason of compatibility so that there's no future

[59:26]uh problems I've seen several families a Sunni on one side a

[59:30]Shia on another side and they're bound to find difficulties and uh

[59:34]Road uh you know um bumps on the way yeah on their

[59:42]way to to happiness let's stick to the topic of Shia Sunni

[59:47]uh especially during the Gaza War which is still happening and now

[59:51]what's happening in Syria and lebnan you heard a lot of talk

[59:58]about Unity but it was mostly from one side not from both

[60:01]sides why is the Sunni Shia Unity idea or concept of oneway

[60:09]Street why does it always come from the school of bit from

[60:12]the followers of the school of B to pursue Unity first of

[60:19]all the Quran calls for Unity MH above everyone [Music] else this

[60:27]is one or brothers hold on to the Rope of Allah and

[60:38]do not be divided so the Quran time and time again tells

[60:45]us uh to do not argue do not have conflicts remain together

[60:54]be brothers be one family so the Quran emphasizes on this now

[60:59]if we followers of if we sh we hold on to Unity

[61:04]and our Sunni brothers and sisters don't care about Unity so much

[61:08]does that does that mean that we should put Unity aside absolutely

[61:14]not absolutely not we continue to to strive for Unity even if

[61:17]our friends and brothers and sisters don't care for Unity as much

[61:21]we'll tell them we still care for Unity let's let's let's remain

[61:25]together why say sad because we have common challenges we have common

[61:35]enemies we have enemies that don't care you know islamophobes islamophobes don't

[61:39]care if you're a sun or Shia they care because you're a

[61:42]Muslim they hate you because you're a Muslim so would it be

[61:48]wiser that we work independently Shia do their own thing and sunnis

[61:52]do their own thing or we work together H come hand in

[61:57]hand we have common challenges we have common enemies we have common

[62:01]issues we can come together and work and I know that there

[62:03]are some sincere Sunni brothers and sisters that also strive for Unity

[62:09]but there are some that underscore the issue of unity and as

[62:12]do we as well we have some from the sh community that

[62:17]also could care less about unity and in fact they they they

[62:20]try their best to cause division between sunnis and Sh so there

[62:24]are extremists from both sides Unity should not be a one oneway

[62:30]street it should it should work both ways but if one is

[62:33]negligent does that mean that the other person should be negligent as

[62:35]well absolutely not absolutely not let me give you an example if

[62:42]there's two drivers yes and one of them kept on falling asleep

[62:45]did not get enough sleep the night before the other driver should

[62:48]also say you know what I should I should uh you know

[62:54]stay up the night before driving and I shouldn't care as well

[62:59]if one person is negligent and careless the other person should not

[63:01]if one group is negligent the other should the other group should

[63:06]not be what is your take and what is the take of

[63:10]the grand Scholars Sunni Shia debates nowadays especially our youth laymen just

[63:18]like me have not studied have no have not the corre correct

[63:23]background the the speciality the the wisdom to engage in debates but

[63:31]they do because they feel a sense of proud maybe with the

[63:34]right intentions but they shouldn't they do more harm than good asent

[63:38]first of all if you're not well equipped to argue in a

[63:43]debate then don't because you will do more harm than good uh

[63:47]you're that person's ignorance will reflect on their school of thought we

[63:50]say look look at the sh they don't even know what they're

[63:54]talking about they haven't read their books they're clueless so it does

[63:59]more damage than good but if you are well versed in debates

[64:02]and you're a scholar and you can debate you have to ask

[64:06]your you have to ask yourself this question is there any good

[64:09]expected from this debate is this some is there any positive outcome

[64:15]expected uh can we come to Common understanding can I influence the

[64:21]other the other person can I bring them towards the school of

[64:25]of if so then yes such debates are are welcomed and they're

[64:29]positive and it should strive for them but if such debates only

[64:36]create animosity they create enmity they only distance us from one another

[64:41]then it has absolutely no meaning the Quran says don't argue with

[64:47]the people of the book of course we're talking about Muslims not

[64:51]KU but the concept of debate don't don't debate unless you expect

[65:00]good results unless it's a good debate it's not harsh you you

[65:04]you begin with what you have in common then you may debate

[65:10]look at the Quran even with the people of the book come

[65:15]people of the book let's see what we have in common the

[65:20]Quran says discuss what you have in common not not your differences

[65:29]let us come and worship one God let us not take each

[65:34]other as Gods you see the Quran says when you discuss with

[65:38]others discuss what you have in common don't discuss your differences unless

[65:41]some good is expected out of it we're now in the holy

[65:48]month of Shan and I don't want to make it too long

[65:51]for you as this has been a long night for you as

[65:52]well we are now in the holy month of shaan going to

[65:56]towards the holy bird of IM and we are on the verge

[66:05]of getting in the buffet of Allah subhana wa taala the grand

[66:09]month the holy month of Ramadan inshallah if there is life and

[66:15]S what would you say when do you have a successful month

[66:19]of Ramadan the measure of success in Ramadan is how much you've

[66:31]changed not physically not how many pounds or kilograms you've lost but

[66:37]how many uh sins you were able to overcome how many sins

[66:40]you've lost how many bad habits you were able to overcome that

[66:46]should be a measure of success for the holy month of Ramadan

[66:48]that is how I discover was the month of Ramadan effective or

[66:52]ineffective am I closer to Allah Asel do I have a stronger

[67:00]will over my desires over over my Shan over my sins or

[67:06]as soon as Ramadan finishes I go back to my old ways

[67:08]and nothing absolutely nothing changed that should be a measure of success

[67:12]it's a good Ramadan if it was able to transform me to

[67:17]make me a better person but if I'm the same exact person

[67:20]then that means Ramadan did not benefit me the problem is not

[67:24]with the month the problem the problem is with with myself I

[67:27]did not allow Ramadan to have to take you know to transform

[67:33]me into a better human being what are some tips you would

[67:36]give the the Young The Young Generation the Next Generation especially in

[67:42]the West for the coming month of Ramadan points to reflect upon

[67:47]points to work on first of all Ramadan passes by very quickly

[67:50]before you know it it's already the the fifth night 10th night

[67:56]15 busy making checklist but we won't Ramadan passes by very quickly

[68:02]and Allah says that it it is only a couple of days

[68:07]uh Ramadan passes by very very quickly two Ramadan is now almost

[68:15]in the winter spring winter so the days are short the nights

[68:19]are long uh it's it's still cold you don't feel thirsty uh

[68:24]you don't get too hungry because the days are not too long

[68:27]so um we could really utilize the holy month of Ramadan Ramadan

[68:31]will be a blessed month a beautiful month if we can contemplate

[68:35]use it to think to ponder over what I've achieved what I've

[68:41]contributed Ramadan should be a a productive month not just spiritually but

[68:46]even materially materialistically a productive month where I could achieve where I

[68:52]could produce where my body is not thinking of food and drink

[68:55]my I I clean out my system I rely on the energy

[69:02]from Allah and not energy based on on food I seek motivation

[69:05]and inspiration from Allah I we fast during the day at night

[69:11]we pray there's so many be beautiful supplications that we may utilize

[69:15]the month of Ramadan in reciting and um ultimately we we hope

[69:20]that it becomes a very productive month for all of usall inshallah

[69:27]and to end this beautiful podcast where I've benefited a lot from

[69:32]thank you very much s What role should IM Ali play in

[69:38]our lives this holy month of Ramadan is alive he's the IM

[69:48]of our time we have to let that sink in every group

[69:50]had the IM of their time during the time of IM IM

[69:54]Ali who was the IM of their time during the time of

[69:58]IM sad he was the IM of their time we have an

[70:03]IM of our time and he's alive he's not dead and he

[70:06]watches us he sees our actions and he's waiting to to reappear

[70:11]it is very important to connect with him to remember that he's

[70:14]alive to to pray for his reappearance to genuinely pray that we

[70:18]want him to come back we want to see him we want

[70:22]to see his kingdom we want to see the days that he

[70:27]rules in the name of Islam and instills all Islamic principles and

[70:31]values in in into this world and Ramadan is very much uh

[70:36]affiliated with because on when the Quran descends and the angels descend

[70:44]they go to none other than Im so he plays a crucial

[70:49]role on in the month of Ramadan um we must always pray

[70:56]for him keeping an keeping keep him in our minds and in

[70:58]our hearts and even when we do some to do it on

[71:02]his behalf as well that will bring us closer to the Imam

[71:06]of our time inshah insh thank you very much for this amazing

[71:11]and enlightening podcast may Allah subhana T bless you abundantly thank you

[71:14]for your time I know this was a long night may Allah

[71:17]bless you and give you more success thank you for giving me

[71:20]the opportunity to be on your show it's an honor for us

[71:24]I thank you for hosting me here in the Netherlands it's been

[71:26]an absolute pleasure and honor to be with you and the rest

[71:29]of the community here the honor is ours and let's not make

[71:32]it seven years again in in absolutely insh dear viewers thank you

[71:36]for watching please leave a like subscribe and please leave your comments

[71:40]and feedback where we've just started and we want to create more

[71:46]for you so you can benefit inshalla and you can get closer

[71:48]to the Imam of your time and be a productive member and

[71:54]inshallah a productive devotee of the IM of your time and for

[71:57]Islam muham [Music] [Music]

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