MakeHidra, go to the lands of the Muslims. However, we also agreed in the second episode that there are going to be some people who are unable to make Hidra. The question I want to answer today is, what should these people do? I want to answer today is what should these people do? How can they rectify the society in the non-Muslim land they live in? And I want to make that distinction, because obviously in a Muslim land with a Muslim ruler, it has its own rules and regulations. I want to be clear that what we're talking about a non-Muslim land with a non-Muslim ruler, and you have Muslims living there, how can they fix this society so it's ويكون أفضل ويكون أفضل من المسلمين يجب أن يكون هناك وانا مجددا، كما أريد أن أبدأ بإمكانك أن تضع فرقك الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوى الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشدوى أن محمدا عبده ورسوله صلى الله عليه وعلى آله وعاصحابه والتابعين لهم بيحسان إلى يوم الدين أما بعد ومسابح الدجا they mentioned as a principle which they derived from the Quran and the prophetic sunnah that تصفية الأحوالي في تصفية الأعمال فالله سبحانه وتعالى to change our situation and the problems and the hardship that we are in for Allah to remove that سبحانه وتعالى it will be done في تصفية الأعمال if we rectify our actions there are many evidence in the Quran that point towards that الله سبحانه وتعالى he says in this verse the part that concerns me now is where Allah سبحانه وتعالى says Allah does not change a situation of a people حتى يغيروا ما بأنفسهم until they first change their situation their own actions a great Imam especially he is called the Imam of those who do تفسير of the Quran ابن جرير الطبري when he came to the تفسير of this verse he said يقول تعالى ذكره الله سبحانه وتعالى سيزه إن الله لا يغير ما بقوم من عافية ونعمة فيزير ذلك عنهم ويهلكهم حتى يغير ما بأنفسهم من ذلك بظلم بعضهم بعضا واعتداء بعضهم بعضا فتحل بهم حينئذ عقوبته وتغيره ابن جرير الرحمه الله سيز اللذ here يسيقه قادم النحاء وفي الهوية الشيء ويتم بخمس الشيء الله لن يخطل منهم كل hose الرحل السيء جيد الله ينهي منهم فهي غرها وخصوص ونعة يعطي تلك حيث موجودتهم لكي يجب عملي اللذ here يجب أن يقوم بشكل جيداً عن الله ، يقوم بإضولني بعضهم بعضاً when they oppress one another وعطي بعضهم على بعضهم and when some of them exceed their limits and their boundaries regarding one another then he said فتحل بهم حين يدين عقوبته وتغيره then and only then does the punishment of Allah سبحانه وتعالى come and does it then destroy them so for us to have a better situation, we first of all have to change our actions also ابن أبي حاتم mentions him his تفسير ابن جليل طابري brings this as well and also ابن كثير and transmits it from ابن أبي حاتم that ابراهيم النخعي the great تابعي he mentioned something which relates to the question that you just asked and also relates to the verse that I read إن الله لا يغيّنوا ما بقومين حتى يغيّنوا ما بأنفسهم ابراهيم النخعيه he said أوح الله إلى نبي من أنبياء بن إصلايل الله سنة رفاليشن on a prophet from the early prophets that came before the prophet Muhammad the prophets of بن إصلايل what did Allah say to them أن كل قومك سيطي your people that prophet was told to say to his people إنه ليس من أهل قرية ولا أهل بيت يكونون على طاعة الله فيتحولون منها إلى معصية الله إلا تحول لهم مما يحبون إلى ما يكرهون ثم قال إن مصطاقة ذلك في كتاب الله إن الله لا يغيّروا ما بقومين حتى يغيّروا ما بأنفسهم ابراهيم النخعيه he said that this prophet was told to say to his people that there is not a people of a village or a town people who live in their houses who are residents in their own places their towns, their villages and they leave off or they are upon the obedience of Allah and these people of the village or the people of this house are upon obedience and then they leave that one day they choose let's do something different let's try to keep up with the world فيتحولون منها إلى معصية الله they turn away from the obedience of Allah and they go towards the disobedience of Allah إلا تحول لهم مما يحبون إلى ما يكرهون except what will happen to them is the blessing that they had the ni'am of Allah that they had because they changed their situation الله will change their situation and the way that they are and the way that he will deal with them سبحانه وتعالى also Allah سبحانه وتعالى He says ذلك بأن الله لم يكون مغيرا النعمة أن عامها على قوم حتى يغيروا ما بأنفسهم وأن الله سميعوا العلي الله is not one who changes a blessing that he blesses upon a people until they change their situation they change their actions and Allah is one that he is everything that the slaves say and Allah has knowledge of everything so the blessings that people have that they've been given Allah will remove it سبحانه وتعالى the minute they go disobed they become disobedient الله said to Quraish because Allah gave Quraish everything that they wanted and everything they needed and Allah reminded them do you want this blessing to remain فليعبودوا ربه هذا البيت worship the Lord of this Ka'bah يعني بيت here means the Ka'bah worship that Lord يعني واشيبهم alone don't associate partners with Him فليعبودوا أي فل فليوحدوا let them single الله تبارك وتعالى in worship ربه هذا البيت the Lord of this house the Ka'bah why? because He is the one اللذي أطعبهم من جعين وأمنهم من خوف الله تبارك وتعالى He provided from them when they were poor and they were in need He provided for them سبحانه وتعالى وأمنهم من خوف and Allah took from them the thing with Quraish is that all of the other tribes their merchants their belongings were all stolen if they try to go through one village to another but Quraish could move their product from one spot to another spot unknown will touch it الله سبحانه وتعالى سيزنة نضعايا وضارب الله مثلا قرية كانت آمينة مطمئنة يأتيها رزقها رغدا من كل مكان فكفرت بيعني عم الله فأذاقه الله لبأس الجوع والخوف بما كانوا يصنعون الله تكسب about the village in this village is Mecca كانت آمينة safe مطمئنة tranquility يأتيها رزقها رغدا من كل مكان and the blessings of Allah was coming from every direction الله then says فكفرت بيعني عم الله these people they expressed disbelief of Allah's blessings فأذاقه الله لبأس الجوع والخوف بما كانوا يصنعون Allah brought about what Allah brought about hunger and poverty and Allah brought them fear at the ending of the ayah Allah says بما كانوا يصنعون because of that which they did now those verses were depending on people who had blessings and the blessing was removed and hardship was brought to them the verses which are clear for people who Allah is saying to them if you want anything from me you have to be upright instead fast الله تبارك وتعالى he said وقل لو استقاموا على الطريقة العسقينه ما انغدقة had the deniers and those who deny نبي الله محمد مسج had they followed the right way we would have certainly grating them abundant rain to drink يعني ما انغدقن means we would have given them the word here ما انغدقة is a representation it refers to الله who will give them blessings الله سبحانه وتعالى will bring them risk and Imam Al-Baghawi and other great scholars mentioned now وليذلك Al-Baghawi mentions he says يعني لو استقاموا if they were steadfast على طريقة الحق and if the disbelievers were to come to the true path والإيمان والهدع they came to Iman and they came to guidance فكانوا مؤمنين مطيعين they obeyed Allah الله says أسقينه ما انغدقة now this refers to the west الله is saying to them سبحانه وتعالى if you believe and you come with this religion of Muhammad صلى الله عليه وسلم الله سبحانه وتعالى will give you guys blessings الله says in another ayah ولو أن أهل القرى آمنوا واتقوا لفتحنا عليهم بركاتهم من السماء والأرض ولكن كدبوا فأخذناهم بما كانوا يقسيبون الله says if the people of the village what to believe آمنوا واتقوا and they came with تقوى and piety الله says لفتحنا عليهم بركاتهم من السماء الله says I would open the sky rain will come down for them والأرض and the earth الله will make that rain when it comes down from the sky الله will make that rain produce crops يعني some rain is not actually a blessing it's actually a punishment the people of Nooh who are destroyed because of a rain but this rain الله is saying I will send on these people who came with إيمان and تقوى it's a rain that will make the earth produce well I can cut them الله says we grab them because of what they did not because الله has been just to them إيمان is not something we just claim إيمان is something we come with الله says إيمان بالتحلي ولا بالتمنى ولكن مع وقرة في القلبي وصدقه العمل as Hasan Al-Basri you said إيمان is not just a mere claim wishful thinking إيمان is something that settles in the heart and then the actions of the person shows I want to press you on something here because I really try my best to give you I feel like this isn't relevant to our discussion and the reason I say that is for two reasons you've bought many evidences that show that if people are in a state of goodness and they don't appreciate their blessings الله will turn that state of goodness into a state of maybe fear maybe poverty and that makes sense because Allah is not unjust He's not going to do that unjustly it's if the people themselves don't appreciate their blessings then that will happen the second half you actually bought آيات and evidences to prove that if the non-Muslims if they came to Islam then Allah would bless them with things from the dunya like rain like gris all of these things I'm not talking about the non-Muslims I'm talking about Muslims in the West who are in a bad difficult situation the government is imposing homosexuality on them in their schools how do these guys get out of that if they don't have the ability to leave the country that's what I want to talk about شاهد الله سبحانه وتعالى يسيزنا القرانيائه الذين آمنوا those of you who believe believe Allah has commanded that believe is to believe because in our belief is عقيدة of the people of Sunnah is that إيمان يزيد بالطاعة وينقص بالمعصية إيمان يزيد بالطاعة وينقص بالمعصية the iman increases and decreases ولذلك when Allah is saying to the people of the scripture ولو أن أهل الكتاب آمنوا واتقوا لكفرنا عنهم سيئاتهم ولا أدخلناهم جنات النعيم ولو أنهم أقاموا التوراتة والإنجيل وما أنزل إليهم لأكلوا من فوقهم ومن تحت أرجولهم منهم أمة مختصدة وكذينهم منهم ساء ما يعملون الله is saying the people of the scripture if they want to believe that's not only talk to the people of the scripture دقائدة إن تفسير of the Qur'an إذا العبرة بعموم اللفظ لا بخصوص السبب when Allah said to the prophet يا يدنبي تقلا is Allah only referring to the prophet he's commanding everybody to have taqwa when Allah said ولو أن أهل الكتاب آمنوا if the people of the scripture want to believe واتقوا when they came with taqwa لكفرنا عنهم سيئاتهم we will expiate for them their shortcomings ولأدخلناهم جنانات النعيم the day of judgment Allah says I'll put them into Jannah ولو أنهم أقاموا with Torah if they establish the Torah والإنجيل when they establish the Injil وما أنزل إليهم when they establish what was said on them يعني the Qur'an some of them some of them some of them some of them some of them some of them some of them some of them some of them some of them some of them I agree with you even then you've told me that the benefits that they get from increasing their e-man increase their faith I don't know we benefits رزق water I said mention ولأ أدخلناهم جنانات النعيم that's it okay that's in the akhal but how are they going to help this situation in their land they don't need they don't need this risk because that's the reason they're in the west they got plenty of that the issue for them is how do they counter the attacks that the government are putting on them رزق is not just food that's to understand that you know I think you're having here you only think رزق is only food what is it رزق is Allah يعني رزق is a very comprehensive term it's a very comprehensive term children are a risk to give you righteous children is a risk from Allah تعالى يعني when Allah تعالى he's saying فيا الله will take away from the believers ضرب الله مثلا قلية كانت آملة مطمئنة يأتيها رزق ورغد من كل مكان فكفرت بقى رمي الله فاعداق اللباس الجوع والخوف بما كانوا يصنعون The ayah is talking about فيا will be taken from them نخيب if a group of people are living in a state of fear and poverty they can't think we know the famous hadith of the prophet عليه الصلاة والسلام where he mentioned he said عبادة at the time of Haraj يعني عبادة at the time of Fitan the prophet said it's like a Hijrat in Ilea it's like migrating to me why specifically عبادة at the time of the Fitan at the time of Fitan the brains have gone trials and tribulations when it hits it's hard to focus that's why Allah is saying فليعبو دورب بهاد البيت worship the Lord of this house اللذي أطعمهم ينجوعين the time when there's hunger you can't think properly وأمنهم ينخوف when you're scared and you're worried for yourself you can't the concept of عبادة becomes very hard Allah is saying I reassured you with all of those I promise to you I'm taking care of your safety I'm taking care of your precision just worship me this is not only for Quraish it's for the believers as well if it's هداعا وليدارك الله سبحانه وتعالى He says قول يا أهل الكتابي لستم على شيء حتى تقيم التوراتة والإنجيلة وما أنزل إليكم من ربكم if you are the people of the scripture Muslims Christians Jews all of you guys لستم على شيء you are upon nothing until you establish تورات والإنجيل تورات وما أنزل إليكم من ربكم and that which has been sent to you from your Lord يعني القرآن الله then says ولا يزيد أن كثير منهم ما أنزل إليكم من ربك تغيانا وكفر فلا تأسع للقوم الكافيرين if they establish the Qur'an and they come with what the Qur'an commands them الله is saying سبحانه وتعالى that he is going to make sure that he takes care of them the Muslims in the west need that today that's what we are dying for that's what we are looking for we want hard hard and the struggles that we are going through for Allah to remove it سبحانه وتعالى the humiliation is upon us right now in many places in the world as Muslims we are suffering أبو داوه narrated in his سنن and also أحمد narrated in his مسند on the authority of ابن عمر رضي الله رضي الله أعلى عنهما may Allah be pleased with him and his father that the Prophet صلى الله عليه وسلم he said when the people start to trade a form يعني there is a type of training which is called عينة عينة is a trading is a trading in reality but they cloak it with باية okay they cloak it in a form of يعني باية which is حلان so they make it a form of باية by in a selling but reality the essence of this is what is ربا the Prophet said إذا تباعتم بالعينة if you guys start doing عينة which is this ربا واخذتم واخذتم أدناب البقر ورضيتم بالزرق and you grab on to the tails of the cows and you become pleased with the agriculture again representation of what running off the dunya giving yourself to the dunya وتركتم الجهد and you leave a fighting for the sake of Allah سبحانه وتعالى whether it be jihad or nafs or whether it be jihad السلاح يعني the way the شريعة set صلى الله عليه وعليكم دل لا ينزعوا حتى ترجعوا إلى دينكم الله will place upon your humiliation until you come back to your religion look at the last part of the حديث صلى الله عليه وعليكم دل الله will place upon you muslims دل هميليتي لا ينزعوا الله will not remove that هميليتي from you حتى ترجعوا إلى دينكم until you come back to your religion another Rewire explain what it means to come back to your religion because a lot of muslims be like I'm doing what my religion calls me to A Rewire in Musnad it says حتى ترجعوا إلى ما كنتم علي until you come back to that which you were upon again another group of people might say what does that mean طبراني narrated even more clearly he said حتى ترجعوا إلى أمريكم الأول until you come back to the fairs of the beginning يعني until you come back to what Muhammad was upon a religion that's not tainted a religion that's not filled with يعني بدع and innovation and all of that and it's pure it's clean the way it was upon from Nabila then you're going to find it شاهد you can never bring me in history historically في عالم عالمنا the world that we live in today this عالم that we live in today someone who came with what Muhammad صلى الله عليه وسلم came with in just 23 years of his life his path without a doubt countries it takes them centuries and they don't even reach what he reached عليه الصلاة والسلام and there was a method he took أبو سليمان الدعراني and he said منصفة صفية له ومن كدر كدر عليه ومن أحسن في نهاري يقوفي أفي ليله ومن أحسن في ليله يقوفي أفي نهاري anyone who is pure and is clean in his actions الله will make you all outter and the reality around you and the world that you live in الله will make it better for you and anyone who taints his actions with filth and disobedience الله will taint everything around you and your life and everything will become bad ومن أحسن في نهاري anyone who is good in his daytime كوفي أفي ليله الله will take care of your night ومن أحسن في ليله anyone who is good at night and prays and remembers Allah at night كوفي أفي نهاري الله will take over your first daytime there are reasons why Muslims have been humiliated it's not what many people have been told the reason why many Muslims have been humiliated are as follows number one محادات لله ورسوله defying Allah and his messenger the people are going against what Allah and his messenger sanctioned that's what Allah says in those who are the ones who are defying Allah and his messenger opposing Allah and his messenger أولائك في الأذلين ما معنى في الأذلين أذلين means humiliated the other ones الله تبارك و تعالى is going to put down there's the one who is going to be Allah is going to forsake سبحانه و تعالى this is something we have to understand محادات الله و رسوله going against Allah and his messenger are going to defying Allah and his messenger are going to defying Allah and his messenger is going against Allah and his messenger is what makes a people lose الله تبارك و تعالى he said و أرادوا به كيدا فجعلناهم الأخسرين الله تبارك و تعالى he was talking about Ibrahim imagine someone was thrown into the fire Ibrahim was thrown into the fire الله says و أرادوا به كيدا they planned against Ibrahim عليه السلام when they planned against him who became the one that was lost who was the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one who became the one فعي الله سبحانه وتعالى تسأل مخلوق من مخلوقاتي الله عزوة فقرأت من خلق الله الله قلت فعي لا تبقى يا إبراهيم حسنا أريد أن أرد now أريد أن أتحدث لقد أحضرت enough time لتبقى your foundation لتبقى your introduction وما أفهم من ذلك هو تبقى the hypothesis that you're putting forward هو that the Muslims in the West who are being humiliated نحن نفعل that who are finding it difficult to practice their faith in their country نحن نفعل that لديهم سلوشن إذا لم يستطيع أن يترك أريد أن يتربى رقمتهم مع الله وما يتعبذ أن الله سيجعل سيقوم بإصلاحه هل أفهمتك تبقى your hypothesis حقا؟ لا أستطيع أن أستخد أن أخبرها لكن هذا من الصور وحين أكبر القرآن وصنا لذلك هذا فقر هذا محقي أنا لا أتبقى أفهم عن هذه الأهوات التي تتبقى ونقوم بها ونقوم بها أن نحن تغيير المحلقة من المسلمين في المنطقة أمي وماذا أريد أن أتبق يجب أن يفعل ذلك بحيث أن تقوم with the laws and regulations that are coming from the government while making it extremely hard for Muslims to practice their religion يجب أن تقوم with those who are given an environment for the Muslims who can't leave the West to make it easy for them to practice their religion ويجب أن تقوم with a much more practical solution than quoting examples from إبراهيم عليه السلام when Allah made the fire cool for him or the Prophet صلى الله عليه وسلم what he was able to do نحن never going to be able to replicate that let's be honest let's stick to the real world the 21st century in the West why don't we influence the government whilst not compromising on our religion but influence the government to bring rules and laws and regulations that make it easy for the Muslims to practice their religion isn't that surely the way forward no شاهد that's really not the way forward for the Muslims to start from the top and come down is not the right way it's not the prophetic way by the way how can you say that the Prophet صلى الله عليه وسلم said in the hadith ابن عمر رضي الله تعالى عنه narrated that the Prophet صلى الله عليه وسلم said بعته بين يدي الساعة بالسيفة حتى يعبد الله وحده لا شريك له واجع إلى رزقي تحت ذل رمح واجع إلى ذل والصغار وعلى من خالف أمري ومن تشبه بقوة منفوه منه the part that really concerns the hadith اللي ما محمد narrated in his Muslim من حديث ابن عمر the Prophet صلى الله عليه وسلم here he said and it's the part I want us to focus on and really understand it and digest it this is where the crux of the whole entire discussion goes back to which is the Prophet's statement here where he says واجع إلى ذل والصغار وعلى من خالف أمري humiliation and belittling is for the one who opposes my command then the Prophet صلى الله عليه وسلم ومن تشبه بقوة منفوه منه anyone who imitates a people is from them I'm going to mention to you a hadith that's going to clarify for you the way that things were for the Prophet as we know the Prophet lived in Makkah and he lived in Makkah for 13 years of his life after being a Prophet from the age of 40 to 53 he was in Makkah عليه صلى الله عليه وسلم and Quraish harmed the Messenger عليه صلى الله عليه وسلم severely there's a story ابن عصحاق mentions in his Syrah ابن عصحاق mentions this in his Syrah he says عطبة من الربيع وكان سيد and he was a Said of his people he one day came وهو جالس في نادي Quraish he came to the assembly of Quraish and he said to them Quraish when they were sitting there he said Quraish and Nabila محمد by the way was in the masjid the Ka'bah praying so he came to Quraish and he said to them يا معشرة Quraish or Quraish ألا أقوموا إلى محمد صلى الله عليه وسلم فأوكلمه why should I not go to Muhammad what do you guys think should I go to Muhammad and I speak to him وأعرض عليه يقبل بعضها فإنه أعطيه أيها شاء and when I speak to him I'm going to present things to him which he might accept from us ويكوف عننا and some of it he might reject but it's a chance for us to have a dialogue with him and talk to him by the way this was when حين أسلم محمد this is when Hamza took Islam and they now it's worrying they're losing strong individuals and so he came to Nabila محمد when he came to the prophet صلى الله عليه وسلم he said to him so Quraish said to him go and speak to him Quraish said now go and speak to him if you think that's going to work then go do it they've given up now they can see they're losing grip of the community Nabila محمد is getting publicity the people are coming and following him the truth that he's coming with so they said go and speak to him if that's going to change anything so not but when he came to the prophet صلى الله عليه وسلم when he came to the prophet he said to him يبنى أخي the son of my brother man of you إنك من now you're from us you're a man from amongst us حيث قد علمت من السطة في الأشيارتي you know the position you hold in the community and you're from a big tribe you're Quraish you're many Hashim and you're one of us والمكان في النسب the lineage and the community you're a big figure you're a man who's nothing like that إنك قد أتيت قومك بأمرنا حظين you've come with a great issue فرقت بهم جمعتهم you've caused discord and disunity amongst the community uproar but the son of a father is not talking anymore you are causing havoc وصفحت بهم حلامهم and what you've also done is you've kind of spoken bad about their fathers and their forefoot وعبت بهم عليهم you've belittled their fathers and said their fathers are in hellfire and now insulted their idols and you've given it names and said this is wrong ودينهم they're religion وكفرت بهم من مضى من أبائهم فسمع مني listen to me after all of that what you've done listen to me Muhammad أعرض عليك ومورا I have a proposal for you I'm gonna give you something then the prophet صلى الله عليه وسلم he said hey what is it here قولي أبا وليد present me what you think you wanna say I'll listen to you he said إن كنت إنما تريدوا بما جئت به you have brought forward you're looking for the intent behind this message that you're coming with is مالن ويلث جمعنا لك من أموالنا حتى تكون أكثرنا مالن we will gather all of our wealth from every tribe we'll say this much give this much give we'll give it all to you we will make you the richest man in Makkah خلص وإن كنت تريدوا به شرفا if you're looking for honor reputation dignity سودناك علينا we'll make you our leader حتى لا نقطع عمرا دونك to extend that you're gonna make the decision which is gonna follow you وإن كنت تريدوا به ملك ملكناك علينا if what you're looking for is kingdom that you take it and your children take it and it's inherited like that it's just a long time we will do that for you he went on حتى إذا فرغ عطب I finished what he wanted to say the prophet صلى الله عليه وسلم when he said to him أقد فرغت يا أبا وليد أبا وليد have you finished what you wanted to say he said yes I did فأسمع مني the prophet said listen to me now عطب I said okay I will listen to you he said to him بسم الله الرحمن الرحيم حاميم تنزيل من الرحمن الرحيم كتاب فصلة آيات وقرآن العربية اللي قوم يعلمون بشيرا ونذيرا فعراضا اكثرهم فهم لا يسمعون وقالوا قلوبنا فيها كنة مما تدعونا إليه he recited those verses the prophet then the prophet صلى الله عليه وسلم carried on reading عطبا was listening attentively to him not talking not saying anything until the prophet reached a prostration and he prostrated عليه صلى الله عليه وسلم and the prophet raised his head up from the prostration and the prophet صلى الله عليه وسلم when he sat عطبا قد سمعت يا أبا وليد you've heard what I wanted to say ما سمعت ذلك which I've said فأنت وذلك and that is what's upon you and the prophet stood up and he left شاهد قرأيش presented to the prophet نبي الله محمد تحاوى they gave it they presented everything to him they said here it is so yours we will listen to you you go to the top the prophet could have said as many of Muslims are thinking today he could have said I go to the top and I'll get everything corrected at what cost what do they want from him in return that specific narration I told you we will listen to everything you say there was no compromise of the religion in that narration specifically are there other supporting narrations about the same do you mention there are other narrations do you mention a more powerful understanding I want you to hear it understand it after قرأيش did that to the prophet and they saw he's not giving up this is not what he's looking for شاهد two points the politics today it's going to take from your religion not necessarily anyone who let me explain something to you جمال الدين لدى this concept of the activism now that we're seeing today that's running like that yeah the first person it goes back to is not the early scholars of Islam and honor it goes back to a man by the name of جمال الدين الأفغاني مبتدية and deviated individual جمال الدين الأفغاني this concept he came with and he propagated it that the Muslims have to be part of politics وما إلى ذلك after him adopted it he stood him محمد عبدو محمد عبدو said you know what you're right مشيخ is right took it from him and he adopted it and pushed it and spoke for it and argued for it until when he realized that politics is not going to work for him he took he spent years of his life he said one of the things that been transmitted from him he said مجالة المنار بحمد رشد رضا mentions it he says من لفظ السياسة ومن مكان يلفض فيه السياسة I was Allah's secret religion that's the word سياسة the place where سياسة is mentioned ومن ساسة وسائس I hate the word the word where it's derived from يعني نقمة شديدة he became very very very very very upset with politics he realized it's going to harm you it's not going to give you after him took محمد رشد رضا محمد عبدو جمال الدين الأفغاني أفغانيا مسكادي الناس لكن محمد رشد رضا وزمانا سامحا وكانوا مختلفة وكانوا مختلفة he believed in this political thing he believed in it he he had a belief of calling to توحيد as well ما شاء الله strengthening the people's توحيد calling to the sunnah he was doing all of that but even him because of politics he adopted he took on board principles because politics works on that which is قائدة ما تفقنا عليه ويعضروا بعضنا بعضن فيما اختلفنا فيه we work with each other what we agree upon and we will excuse each other on what we differ upon a principle which then brings the LGBT the homosexuals all of us our differences aside has no limits because ويعضروا بعضنا بعضن we will excuse one another in what we differ upon has no limitations and if there's no point it stops like that so the disbeliever the atheist agnostic as long as we have the same we work together on that this is what politics is this قائدة شيطانية as Ibn al-Ruthaymin called it it's that's where it's taken from that's where it's it came from people who had to do this because of politics and activism so you find a person having to do shirk rituals not because he believes in it it's not him it's not his personal قناعة نفسية that he's personal content with it's not him ميدان السياسة this is what politics does to you it destroys the division between توحيد and شرك سنة and بدع that's why you see people who work with innovators and everything it's adopted from that look in the UK we have conservative party on one side we have the Labour Party with their differences they still work together on issues and some laws but so did the prophets صلى الله عليه وسلم and he even advocated it but never did he say صلى الله عليه وسلم let's put our differences aside he refuted their differences and we don't have to necessarily put our differences aside but it doesn't mean I'm not talking I'm not talking about by the way someone like trying to become an MP in the UK and trying to go through the political party route but there is an argument for Muslims to get a bit more actively engaged because if you sit back and do nothing which is what your proposal is and not sorry that's not fair because you're not just proposing to do nothing you're proposing to teach books in the massage to correct the people from the ground up what I'm saying is that Muslims get in power and reaching that level that we all want by the way we're all saying that إن شاء الله we want Muslims to be the up but we're saying it doesn't come about by starting from the top and going down no it doesn't work like that it works the opposite way the community build your community have a strong community يعني the scholars they say الخلافة ثمارة من ثمارات التوحيد the concept of خلافة it comes from توحيد remember what I said to you before نبي اللهي محمد when he refused عطفة عطفة ربيع I was offered and correction what they had to bring to the table شاهد نبي اللهي محمد after that what did he do and what was his approach that he took and how did he go about it so he turned this down and he left them he could still ask other people to give it to him if they if there's like يعني some Muslims say today for example they say that the reason the prophet refused that was because there was a condition that he didn't want after that look what happened نبي اللهي محمد every year he would go to the Hajj and he would go to the مواسم and people would come he would go to مجنة and عكادة there's markets a big market where everybody's gathering this Hajj is the most you know how Hajj is now it was like that for them as well people would come from everywhere the prophet would go to مجنة he would go to عكادة he would go to مينة and just look what he'd say he would say من يوويني who's going to give me a shout out من يونصوروني he's going to give me victory in my message حتى أبلغ رسالات ربيع so I can convey the message of my Lord وله الجنة and he's going to receive شاهد he didn't say who's going to give me victory so I can be the leader or I can get in power he didn't he said حتى أبلغ رسالات ربيع I'm not saying people have to get in power I don't know why it has to be this or that they're not mutually exclusive one takes away from the other no it doesn't you can teach the people from the ground up the way you want to do teach people but at the same time why can't we not get into power I'm not saying that I want a Muslim prime minister to get into power I'm not taking it that far I'm saying why can't we just lobby the governments just show them that we are a minority that has a big voice in the UK and when we come together your people are not even شاهد that's what I'm saying when you strengthen your community you would tend to get a voice an agreement amongst the community you have a community that's united that's come together on fundamental issues that's when you're in the message and you're teaching you bring the people together then yes we can we will work towards something our community have lost their religion our community are divided amongst themselves يا ريشايل let me say something to you we've seen all of this and we've lived through all of it when مرسي for example came into power this is a good example who مرسي came into power he's now seen as a figurehead who's now governing in the country he came through the system in the most pleasing way to the west he got elected through voting that's the first time ever Egypt has ever had it ever he came into power he's now in power the man is in power شايد because the community and the society were not ready they were not nurtured correctly they were the same people who went against them the people used against them شايد there were prophets of Islam Nabi and Bia who lived under rulers when they never went into power prophets were living under these people even the closest person they use is Yusuf and Nabi الله Yusuf he didn't work lobby towards power it was offered to him and he accepted it which shows that it's not necessarily a bad thing to be in power no I'm not saying I'm not saying it's not in no shape or form I'm saying the approach and the methods that is being taken in order to look for it it's it's not right that's not what Islam look Ibrahim sorry Yusuf when the man put him in power وقال الملك the leader said call me for him after he interpreted the dream and he called to توحيد in prison he called them to what and he was conversing with them about توحيد he said first I won't even interpret the dream he told them the توحيد he solidified that in their hearts told them about that and then after that he told them if you go out then tell the leader the man and this accusation is false the man went and told the interpretation of the dream to the the melik the melik then said bring this man to me I'm going to bring this man close to me so I can converse with him and get his advice so I'm going to give him something a position in order for him to talk to me فلما كلما when he spoke to him قال when he spoke to Yusuf he said to Yusuf today you are to us a man who's reliable you're not I'm freeing your name from the accusation that was given against you and Yusuf wanted that first to clear then look what he said when he said to him you are a reliable person to us and we are today going to I'm going to make you under me I'm going to make you under me I'm going to make you under me I'm going to make you under me I'm going to make you under me Yusuf could have chosen the highest of levels what did he ask for he asked for the Ministry of Finance he said he said if you're going to give me a role and that's what you presented to me I'll take the Ministry of Finance keep it in mind Yusuf's working under a non-Muslim if the idea is to get into power and overtake everything Yusuf's now been presented this position and the leader by the way is doing this right now because he's been foretold that there's going to come a there's going to come قحت to the people people are going to go through drought and hunger and poverty is coming the way so they need somebody to take them out of this and Yusuf alaihi salam specifically chose the place where he can help them on that issue my point to you is أمبياء and رسول there's going to come a prophet the day of judgment and there's nobody with him نبي الله محمد عليه الصلاة والسأس an example شاهد who brings leadership who brings Muslims in power our nerfs and our lobbying are running around no let's look at what the Quran says regarding this الله says الله says أولم يروو أهلكنا من قبل من قرن مكنناهم في الأرض ما لم نمكن لكم الله says مكنناهم في الأرض we made them grounded on this earth يعني we gave them تمكين solidified them on the earth الله is attributing it to who himself in another ayah الله says وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِي الْعُونَ وَهَمَانَ وَجُنُودَهُمْ مَا مِنْهُمْ مَا كَانُوا يَحْظَرُونِ الله says we made them grounded on this earth we solidified them الله says in another ayah وَلَقَدَ مَكَّنَّهُمْ مَكَّنَّهُمْ فِي مَا اِنْ مَكَّنَّا فِي in another ayah الله says إِنَّا مَكَّنَّا لَهُمْ فِي الْأَرْضِ وَعَتَيْنَهُمْ مِنْ كُلِّ شَيْءٍ سَبَبَةً by the way إِنَّا مَكَّنَّا لَهُمْ فِي الْأَرْضِ وَعَتَيْنَهُمْ مِنْ كُلِّ شَيْءٍ سَبَبَةً is taken about those two الله made those two solidified and the powerful person for the people at that time at the ending why he says مِنْ كُلِّ شَيْءٍ سَبَبَةً سَبَبَةً means knowledge he was actually in charge of all of them and was the one there's no denying that Allah is the one who brings this honor but just because he is a moseb it doesn't mean we abandon the asbab so he told us how to do it yeah from the asbab it is to influence the leaders and the rulers no, Allah mentions now now that he's attributed to himself that he's the one who gives us Tamkin on this earth Allah is going to give us power on this earth Allah is going to give us honor on this earth he's attributed to himself he's in whose hands Allah Allah set the way for us the first one I just mentioned is that دُلْ قَرْنَيْن الله تَبَارَكُتَ عَلَهِ كِلِيْسَا إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ دُلْ قَرْنَيْن we made him grounded on this earth Allah said we did it وَاَتَيْنَا هُمِي كُلِّ شَيْءٍ سَبَبَةً but what we gave this man is knowledge ابن عباس قتاد ضحاك ابن جريد ابن جريد even chose this opinion is that the word who are the people who are running the da'wah who are running activism for the Muslims in America, in the UK and everything they're the ignorant ones they have no knowledge of the religion to be honest with you they have nothing to offer the Muslims in terms of knowledge they're not علامة and I'll speak about what conditions can make a person a scholar you know I haven't finished I haven't finished okay no problem go ahead the conditions that make this also I mean the things that the people have to understand to attain Tamkeen God mentions it God says the people who are going to give Tamkeen to this earth are who أقاموا الصلاة that they established a prayer واتوا زكات that they give the zakat واماروا بالمعروف that they command one another good ونهوا عن المنكر and they call against each other the evil pay attention here أقاموا الصلاة the Muslims in the UK majority of them will pray I'll leave the answer to you واتوا زكات all the Muslims in the UK are wealthy like that and also in the west they all pay the zakat I'll leave the answer to you وقاموا بالمعروف وانهوا عن المنكر when the Muslims are told this is a monk stay away from it you know what they say وانهوا عن المنكر and when they command it to do the good what's the response they give and the excuses they give that's conditions that Allah mentioned these are the ones that we give them to God says وعد الله اللدينا آمن Allah made a promise and Allah's word is true اللدينا آمن with those who believe amongst you وعملوا الصالحات and they come with iman they come with righteous actions لا يستخل فنهم في الأرض الله will make them powerful on this earth الله will give them the up hand on this earth كما استخلف اللدينا من قبلهم like he's given to ones before وَلَا يُمَكِّنَّا نَنَّا وَلَا يُمَكِّنَّا نَنَّا لَا هُمْ دِيْنَا هُمْ اللدي رتضى لهم الله سبحانه وتعالى will solidify their religion for them this is Allah will be pleased with their religion for them and the way that they are وَلَا يُبدِّ لَنَّهم لا يبدلنهم من بعد خوفي بأمنة The fear that they had, Allah will change it to prosperity and safety The fear they had, Allah will remove that from them شاهد look at this They worship me alone and they don't associate partners with me I often think that in the hot sea It's a battle between practicalities and real life Versus theory I'll tell you why Because in France right now They are banning Muslim sisters from where they're from You can have your teaching, your books and the massage You can have your cultivating the youth You can have your teaching and knowledge And your mother, your sister, your wife Is walking outside without خجاب Because of a government legislation That's what it comes back to شاهد, at the beginning what did I say to you Anyone who opposes that which Allah is messengers Sanctioned The حريث I mentioned That the people when they oppose The command of the Prophet ﷺ Allah will place on them humility That he will not remove from them I'm saying to you They want to go back to religion They want to wear the خجاب But I'm not denying there is a nice Practicing righteous community In all countries in the world In the West there are righteous people Better than I More noble than I am More righteous than I am That's not a denying But what I'm saying to you Is when the dimwitted ones The ignorant ones Are more in number The disobedient ones are more in number Like we have figureheads Let's be very frank and honest Okay, we have people who are saying The poet said When would we reach success If you try to build a building And then somebody is taking the bricks out from the bottom When is that building going to reach It's full complete version It won't We have people who are saying Democracy is Islam And Islam is democracy And we have people who are saying Let's agree to disagree on everything Let's work together and hold hands We have people who Who fight against the fundamental things of Islam Fundamental things of Islam And then they come with this False desire to say That we need to change the Muslims That we need to do something for them When is it going to happen If you want to take a part To bring the Ummah Success You're looking for success You're not taking its path You're not going to reach success You're looking for success You're not taking its path You're not going to reach success The ayah mentions This is my path, the Prophet said The Prophet has a path I use this path, the Prophet said To call to Allah على بصيرتن I call The people through this path I do that and those who follow me وسبحان الله ومعانا من المشركين We're saying here The calamities that have hit us وما أصابكم من مصيبتن فبما كسبت أيديكم ويعفو عن كثير The calamities that have befallen us The type of leaders that we have upon us The kind of world that we're living in today There's no one else we need to blame Except the one who's talking You who's listening And every Muslim Should point him the finger at himself فرعون فرعون Who we know he is فرعون Who claimed And said أنا ربكم الأعلى فرعون with all of that Allah told us in the Quran فرعون was only placed upon the people Because of their own actions الله said فاستخفقومه فأطاعوا إنهم كانوا قومن فاسقين They were transgressive people They were criminals The people were criminals And Allah made فرعون a leader for them When the people become Disobedient to Allah تباركوا تعالى And they go against الله تباركوا تعالى's commands الله تباركوا تعالى في تباركوا تعالى الله تباركوا تعالى أنهم لا يوجد رحمة يجب أن يتباركوا وكذلك يتباركوا بما كانوا يخسبون الله يقول سبحانه وتعالى Like that We place transgressive people Above them الله يتبارك A tyrannical individual A tyrant individual Who has no mercy for them مصور ابن أسود He mentioned when he came to the Iowa كذلك نولي بعض الظالم من بعضهم بما كانوا يخسبون دورة المنثور سيوطي mentions it That سليمان ابن مهران العامش العامش The great Imam He was asked about the Iowa كذلك نولي بعض الظالم من بعضهم That some oppressive people They can have an oppressive leader Above them This ayah What does it mean of this ayah? And then what he said He said إذا فى ساد الناس If the people are corrupt أمرا عليهم شرارهم The evilest of people will take over them That's the type of people وَلِذَا لِكَ الْسْكَالِ They used to say أُمَالُكُمْ أَعْمَالُكُمْ Your leaders is a representation It's your action That has been put into form of a human You took it to your action Yeah No problem We're talking about like What came first chicken and egg My whole argument Is that I agree that people are corrupt The people on the ground are corrupt But the easiest way to change them Is to change the laws And the legislations That are making it harder Than to patch their religion You'd rather Take the approach Of changing millions And millions of Muslims Rather than changing one or two At the top One or two non-Muslims Where does the leader come from? The earth No, the leader From the sky Okay, you're saying That the leader will come From the people that you correct On the ground In a non-Muslim society The leader does not come From the Muslims Who? You said the Muslims Have to lobby And go to the government Correct And you want them to represent us Yeah, correct These Muslims So you want some people To represent us And I really try to avoid To mention names But let me just mention names now We have a woman In the States In America She's from the Somali community She's from a A very famous area In America Where a large number Of the Somali community live The largest Somalian community In the West Is in that place Minnesota She's a The people elected her Her name is Ilhan Omar Ilhan Omar is holding hands With the LGBT community Who is she representing? Okay, the people who chose her No, no, it's not a street Give me figureheads Give me The مثال I can do An application of it I'm not going to mention names either But there are people who represent Organizations Who are genuinely working With the governments No, no, no But Shahid No, no, no No, no, no Let's stop now We'll come to her This woman Ilhan Omar Is now Whether she's Holding on to Islam Or whether she is a non-Muslim That has to be a discussion I'm not saying she is And I'm not saying she's not But a discussion Can't be open on that issue Okay, Shahid Pay attention This is very serious Okay, why? What is the reason Why we have this problem? So who's going to lobby Where we choose the person Who's going to represent us as Muslims? You can't Give me a response to that Shahid In Islam Look at from the time of the Prophet Until Until Even until now Look at it The people who took the people Out of Calamities And problems Were not Individuals who are nothing Ulama took the people out The Prophet was the first one And then there were Ulama after that Abu Bakr Omar Othman Ali So why can't the ulama According to you According to your definition Why can't they be reactive The ulama are taking The approach Sanctioned And set by Allah And he's messing with it How long is your approach going to take? It's long It's very long Of course it's long Because you're trying to Cut millions of Muslims Like the Prophet did And it's been an ongoing approach For many many centuries And decades And guess where it's got us To this point The Prophet صلى الله عليه وسلم He saw The Sahaba suffering خباب رضي الله And he was suffering He said to the Prophet You're not going to make two of us You're not going to give us victory The Prophet صلى الله عليه وسلم He said to them كان في من كان قبلكم There were those who came before you رجل يحفروا له الأرض أمان will be taken The earth will be dug for him He will be placed in the earth ويوضع المنشار على رأسه The blade will be taken And will be placed on his head ويجعله نسين He will be made to two لا يسودوا ذلك عن دينه شيء His religion will not move This man is solid Till he dies He will be like that The Prophet صلى الله عليه وسلم He saw by Allah We would believe him Without him swearing by Allah Imagine if محمد صلى الله عليه وسلم صلى الله عليه وسلم He said to the lady نفسي بيدي I swear by the Lord My soul in his hand والله لا يسيروا راكبوا من صنع A rider will ride from صنع إلى حضر موت He fears nothing Except a wolf To eat his patch of cows And cows and sheep Then the Prophet Said to the companions That were there ولكنكم تستعجلون That they will come But you guys are hastening خباب عماري بن ياصر باللال يجازا هيستيني This is This is This is This is This is This is This is This is This is The path is realizar Our path is long It's the only path That's the path When the Prophet Sat down with these His companions and he said This is This is This is This is This is This is This is this is This is وقام بعمل للمنزل على الأرض ، يعني يمكن أن يقوم بعمل هذه العرب يمكن أن يفهم ما يقول ويقول ويخلص ، يمكن أن يفعل ذلك right look what he did he took up took a picture draws more than 1000 words he drew a line on the earth for them just make them really internalize what he's going to say to them and he said to them وانهد أسراطي مستقيمة في التبيعوه that's my path follow it ولا تتبيعوا الصبولة don't make these paths don't follow them what's going to happen when you follow these paths شاهد قد تفرق بكم عن سبيله it will take you away from the real path the path that's to Allah there's only one road to Allah by the way there isn't roads only one road the ayah said وانهد أسراطي مستقيمة but when he talked about the other paths what did he say ولا تتبيعوا الصبولة he made it plural the path to Allah is only one yes our path in sha Allah is that one we hope Allah to keep us upon that path that path which involves being holding onto the Quran and the sunnah with our scholars our علماء شاهد definitely there's a point I need to mention here which is these people who are activists now who are running around trying to say that we need to remove the problems from the ummah who are taking upon themselves they are taking upon themselves شاهد to respond to the doubts they are not orientalists they are trying to put themselves out there to defend the religion and they are not علماء and they are harm to the community and a problem to the community علماء آهو علماء are the people who have inherited رسالة المحمدية the message of the name of Allah is Muhammad look when the prophet said he said before I go into this there's a narration that نافع من الحارث mention that عمر رضي الله عنه met his عمل in عصفان عصفان is a place just outside Makkah عمر رضي الله عنه his عمل in عصفان شاهد pay attention to this when he met him عمر said to him if you're here the عمل is نافع من الحارث he met عمر sorry outside Makkah so if he's and he's meant to be in charge of Makkah عمر then said to him من استعملت على أهل الوادي who's running the affairs of the people of Makkah who have you left with the people of Makkah if you're here now meeting me here he said I place ابن أبزا ابنه أبزا is the man in charge عمر said ومن ابن أبزا this ابن أبزا who's he he said مولان مموالينة he's a slave that was freed from our slaves عمر said استخلفت عليه مولان if placed a man who went through slavery وعلى يعني أبو never gone through slavery يعني أبو what he meant is normally the people who've gone through slavery generally do not learn it and study it and people don't even know how to run things and you have to understand Shahid this is Makkah this is where it all started from imagine then a man said إنه قارئوا اللي كتاب الله عزوة جلوة إنه عالمون بالفرائض he didn't say he's an activist he knows the car he knows فقوا الواكع he didn't say all of that he said this man has memorized the Quran قارئ اللي كتاب الله and knows a mini to show that he knows a mini he said إنه عالمون بالفرائض inheritance is the hardest chapter he said he knows inheritance يعني this man knows تفسيرفت القرآن عمر رض العالي جنسا we need a man who's acquainted with the land and he didn't say that he said إنه نبيكم صلى الله عليه وسلم قالا the prophet said to us إن الله يرفع به هذا الكتاب أقوام ويضع به آخرين الله will place a person high just because he's got the Quran إبن أبزا is a man who is through slavery his people he's governing يعني people who are what who are يعني قرش the prophet's people that's the people he's governing شاهد I ask you a question حديث أنا مصمر ريث إنه صحيح من حديث عمره بالخطاب what was he governing with the Quran and the sunnah that's what this man had the prophet صلى الله عليه وسلم placed the people of the Quran above everybody else times of fear who are we commanding to go back to الله says وإذا جاءهم أمر من الأمر أول خوفي أداعوا به ولو ردوه إلى الرسول وإلى أولي الأمر منهم لاعلمه الذين استمبطونهم منهم ولو لا فضل الله عليكم ورحمة وولا اتبعتهم الشيطان إلا قليلا الله تباركو تعالي he said if they were to bring the matters back to the people who are referred to as أولو الأمر ألمام القرطة بودي ليس أولو الأمر أهو هو هم أهل العلم والفق times of fear and security issues of safety don't bring it to the students of knowledge so who are the أولو الأمر in the west then now I'm not going to give you names because there aren't any I'm not going to give you names because I don't know I don't want to speak and say these are these because I might be right along there's no problem though let's apply these principles and whoever applies on the shoe fits if the shoe fits what if it doesn't fit anybody in the west then there isn't okay well then isn't that a problem because now you're outsourcing for the people who don't even know our condition if the people شاهد don't have knowledge doesn't give them the right to say we haven't got scholars so we should have to give fatwa because we know the worker and we know the reality if you know the worker better than the scholars as you say and I have to be honest I'll be fair we do know the worker in the west better than the scholars I mean there's no denying I don't think any sane person would deny that we do know the worker better than I know the UK better than that doesn't give me the rights to give fatwa in the religion I've only got one portion which is the worker he has the علم I have not got knowledge I'm just kidding I have no knowledge you have people who have some knowledge of the religion and the full reality they had these are issues of security and safety these people are taking positions like who should we work with the LGBT community or not wait wait you're not you're not fit for this role this is not you call the Ulama present the situation to them by the way when I say Ulama a lot of people are just kind of think oh he's referring to the Saudi scholars but they're not only the scholars there are scholars around the world you go back to them and you bring it to them and they are they're looking to the issue revise the issue and give it to you first of all let me describe who the scholar is and who isn't because these times are loosely being used people who are not even considered students of knowledge I wouldn't even consider to be students of knowledge are called this علم he's a scholar كيف how's he scholar and this is a problem because when we play with terms like that you see we're just beginners students of knowledge we're just beginners students of knowledge so what makes the scholar then? the first one is the first condition of a scholar is that عنده is رسالة المحمدية he has the message that محمد came with he knows the hadith of the prophet and that's why the prophet look what he said he said in the hadith إن العلماء ورثة the prophets the sorry the علماء inherit the prophets وإن الأنبياء لم يورثوا دينارا ولا ديرحما they did not inherit from them money by the way what they inherited from them what ورثوا العلماء فمن أخذوا أخذوا بحذي نوافيني the first knowledge they inherit from the prophet is what the Quran and the sunnah that's what the prophet gave them وَتْكُرْنَ مَا يُتَعَفِي بُيُوتُكُن مِلَايتَ وَالْحِكْمَا القرآن حكمة حكمة those are the first two they inherit anyone who doesn't know anything about the hadiths anyone who doesn't know the Quran he is not an alim however much he screams on the pulpit and he screams I'll tell you this he is not an alim the one who knows Arabic grammar he is not an alim the one who knows أصول الفق is not an alim the one who knows بلاغة is not an alim that doesn't make them an alim an alim is a person first condition is that he has the Quran and the sunnah that's the المقاست the objectives the Quran and the sunnah all of these are stepping stone to these two pay attention to that the second thing that he has is معرفة وجوه القراءات this man knows the different قراءات of the Quran and Imam Ahmad narrated in his musnad from Abu Darda Abu Darda he said لا إنك لا تفقه كل الفق حتى ترى للقراءة وجوها you are not a faqi they are taking out issue faqi issues we need to take قعام خاص مطلق مقاية they are taking rulings Abu Darda he said إنك لا تفقه كل الفق you are not going to be a faqi as the word faqi is حتى ترى للقراءة وجوه until you see different قراءات in the Quran different recitations these قراءات as we explained in this one you ولي ذلك إبن أبي تميمة السختيان explained to Abu Darda he said يهابوا الإقدام عليه when he learns قراءات he starts to realize I need to hold back the third thing a person who is معرفة أقوال الصحابة he knows the statements of the Sahabas سعيد بن عبي what did he say من لم يسمع الاختلافة فلا تعوده عاليما do not consider him a scholar the one who doesn't he does not know the difference of opinions amongst the Sahabas and he doesn't know the difference views that إبن عباس said this مجاهد sorry إبن عباس said this إبن عمرين said this إبن مسعود said this يعني أبو حوريرا said this if you don't know the different views amongst the Sahabas فلا تعوده عاليما don't consider this person عاليم ماليك ملانسن he said لا تجوزوا الفتحة فتحة is not permissible for إلا لمن عاليما ما اختلف الناس فيه until he knows what the people differ upon يعني the people here are the Sahabas and then they asked him قيل له اختلاف أهل الرأي are you talking about the differences of the people of أهل الرأي he said لا اختلاف أصحاب محمد صلى الله عليه وسلم and then he said وعلم الناسخ ولمنسوخ من القرآن ومن حديث رسول الله صلى الله عليه وسلم he knows the abrogated verses and now which are not abrogated تاجدين السبك he said إن المرأة لا يعرف علم الخلاف أو المأخذ لا يكون فقيه إلى أن يرجل أن يلجل جمل في سم الخياط تاجدين السبك لكو ري he said إن شخص لا يعرف الخلاف ونسبة له خلاف لا يعرف it لا يكون فقيه by the way فقيه أنا عالم are synonyms مشتهد عالم فقي are synonyms he will not be a scholar لكو ري he said إلى أن يلجل جمل في سم الخياط until a camel goes through the needle عبد الملك عبد الملك عبد الملك عبد الملك عبد الملك عبد الملك I heard him say كانوا يقولون the scholars يعني ملك and other great scholars used to say لا يكونوا إماما في الفقي a person is not going to be a person of فق understanding of great scholar of فق لا يكون إماما في القرآن والأهثار he doesn't know the القرآن and the أهثار عبدالله من المبارك was asked متى يسع الرجل when is it متى يسع الرجل when is it allowed for a man he said إذا كان عالما بالأهثار بصيرا بالرأي unless he's عالم in the أهثار the text القرآن السنة and the رأي here means a فق he knows how to extract the benefit from it the fourth thing is لا يتتبع أقوال الشاذة the person does not follow strange views والله many of them are bringing أقوال الشاذة filling it up with the أمة and the people are referring to them as scholars weakening the حديث based on their حديث الشيق الإمام الشافع رحمه الله و تعالى إذا لا يكونوا إماما في العلم a person is not a scholar من أخذ بالشاذة من العلم and who takes the strange and leaves off the what the علم I have stated in their works a scholar is a person when we look at his works which is the fifth one is what he got right and what he got wrong what he got right is more we don't believe our scholars are infallible by the way we know that they can get it right or wrong but he keeps it from Abdelbar he says لا يسلم العالم he says لا يسلم العالم من الخطأ a scholar is not without mistakes فمن أخطأ قليلا if he does his little mistakes و أصاب كثير and he gets many right فهو العلم he is a scholar و من أصاب قليلا anyone who gets it right some little little time he gets it right و أخطأ كثير فهو الجاهل also the person who is an a scholar is the one who can defend the he has the strength we are hearing them saying I got doubts I had thought these doubts for so many years you are not an العالم if doubts are going to creep into you and an العالم has the strength and the ability to defend the religion the prophet told us عليه الصلاة والسلام he said يحملوا هذا العلم من كل خالف عدوله ينفون عنه تحريف الغالين و انتحال المبطلين و تأويل الجاهلين they are going to become a scholar scholars they are reliable people they will prevent extreme interpretation of those who try to do it و انتحال المبطلين and they will also prevent the religion from any additional thing that has been added to it و تأويل الجاهلين and the interpretation of those ignorant ones in other words this statement خطيب البغدادي خطيب البغدادي mentions in his كتاب شرف أصحاب الحديث ابن عبدالبرر mentions in his تمهيد I read it from pay attention Shahid this is combining between two things he can defend the religion with his head I was taken back when I came across a statement of Imam أحمد محمل أحمد was asked can I pass and give fatwa if he's memorized 100,000 حديث of course Quran's finished he's memorized 100,000 حديث can he give fatwa he said no he said 200,000 he said no this is 300,000 حديث he's memorized by the way حديث memorization from أحمد محمل is with the chain of course there's a time of chain 300,000 حديث he's memorized it can he give fatwa he said no they said 400,000 he said maybe and then people come today and scream and say أخي the شروط المجتهد that the scholars mentioned is so stiff and it's too hard these conditions where is it from the Quran the person can defend the religion when he came out and he got the lead of the Muslim grabbed him and he said okay he was going to be executed and he said execute me if you want I'm dying and I've left like 4,000 حديث that I made Halal which was Haram and Haram that which is Halal the leader said to him he said to him you're going to die for sure this is not going to change anything but he said يعيشوا له الجهاب the price scholars are going to live for this عبد الرحمن من مهدي he took it he said give it to me عبد الله مبارك took it I was called عبد الرحمن من مدوكين these people sat down and they threw all these the dirt and the filth he added it to it عيشوا له الجهاب I want one today what are they doing the doubt comes it's a valid point it's a valid point in Islam I'm going to last conclude this one in Islam the great scholars who brought our religion to us not only did they do that they were the best people to have protected for the Muslims their prosperity their glory for the علماء the poetry said اذا كيلة من في العلم سبعة أبحور روايتهم ليست عن العلم خارجة فقولهم عبيض الله عروة قاسم سعيد أبو باكر سليمات خارجة 7 فقهاء 7 the 7 jurists in مدينة that sat these were the اذا كيلة if it said من في العلم سبعة أبحور oceans in knowledge روايتهم ليست عن العلم خارجة their narrations they are understanding فقولهم عبيض الله عروة قاسم سعيد أبو باكر سليمات خارجة 7 فقهاء which then trickled into the four imams that we have أبو حنيفة مالك شايف يعنحمد and the medarist that came out from all of that the point I'm trying to say to you is we don't want activism from Jahalah we don't need to ignore people running our affairs we don't want it the people who we need for them to run our affairs and help us and get us out of these problems have to be scholars شيخو الإسلام is an example ابنه تيميا you're not لا تساوي قولامة ظفره you're not equal to his nail and what he was like and the knowledge and the understanding that شيخو الإسلام تيميا had ولي ذلك الإمام ابن حجر رحمه الله تعالى he praised a book called رد الوافر by this book is praising ابن حجر took that book read it and then he put a تقريض on it meaning he put a praise on that book and he spoke about ابن تيميا he spoke about ابن تيميا and how great he was he said and this is this is the seventh reason for a person to be a scholar which is his students ابن حجر said praising ابن تيميا he said ولولم يقول للشيخ تقي يو دين if ابن تيميا didn't have anything else من المناقب no other virtue إلا تلميده الشهير شيخو شمس الدين ابن وقيم he only had ابن وقيم as his student الجوزية صاحب التصاني في النافعة سائرة التي تفعبها الموافق والمخالف the people that benefit for ابن وقيم's works if ابن وطيميا didn't have no other يعني virtue to be praised for except that he produced ابن وقيم he said لكان غاية في الدلالة على عظيم المنزلة that's enough to say ابن وطيميا if ابن وطيميا was even in the UK right now would he be confined to the masjid teaching books go into his house staying with his family go back to the masjid ابن وطيميا or would he be actively involved in trying to quit the society what do you honestly think ابن وطيميا was producing scholars العلم no doubt I'm saying this is my point شيخ و الإسلام و ابن وطيميا his path is what we're saying رحمه الله و تعالى ابن وطيميا produced ابن و القيم he produced ابن عبدالهادي he produced he produced ابن و كثير he produced رباو الدهبي he produced unbenefit from him was أبو الحجاج المزي ابن و مناصف ابن وصامت ابن وحب الصامت يعني على مدين البرزالي يعني these people are from the madrasa شيخ و الإسلام و ابن وطيميا who sat in front of him and he benefits from but why can't you do both why can't you teach and produce students I'm with you I'm not saying this a bad thing but why can't you also get like they say شيخ و الإسلام و ابن وطيميا did why can't you also get politically active why can't you do both I said the approach in which we need to take in order to bring the problems from the umma is the way I said for you we need to go back to ourselves which is different from ابن وطيميا this is what ابن وطيميا ابن وطيم was تصفي و تربية he educated the people remember when the Tatar and was harming the muslim ابن وطيميا were not ready for it let's study let's learn by the way ابن وطيميا ran away from حران his place of birth and he ran to Dimashq with his father and his father and his father left all of the books that he can and he ran away ابن وطيميا took time to educate the people you're nurturing them educating them benefiting the people and then he reached where he reached and got the people to that position he wasn't actively involved in the society that's what you're saying I'm saying he was he was right he was serving the peoples يعني from their knowledge from everything he was doing all of that he was even تربية to the people he was helping the people he was يعني when I did this research I was reading it from the works of sheikh al-santamiya and his books as well was he helping the rulers was he advising the rulers was he helping I'm saying now the rulers there's three things that people need to do for the rulers the muslim rulers the muslim rulers three things we need to do for them that Allah guides them to that which is good and the third one is النصح advising them we go to them and we advise them if you know what they're doing something wrong go and knock on their door advise them whether there are other people sitting there or not it doesn't matter if he's there he's right in front of you talk to him and the third one is a stubborn to be patient upon his situation خلص why do I have to go to the leader why do I have to knock on his door every time what do I have to be around him يعني these people يعني by the way this whole movement is not just restrict to the user it's not just restrict to the UK it's actually happening in the world يعني the Arab world it was happening in the Arab world a man by the name of عبد الرحمن عبد القالق who recently died may Allah forgive him was pushed out concept and he's actually one of the people who pushed it in the Arab world so it's not these arguments are not just for the West by the way it's actually present in the in the muslim world as well and he was the one who pushed it and argued for it and شيخ الباني he refuted him it's مسجل there's a discussion شخصال حالي شيخ من شيخ الباني رحمه الله this approach شيخ الباني spoke against it شيخ ناصر رحمه الله kept saying تصفيه والتربية who is now more beneficial for the ummah did you even hear about عبد الرحمن عبد الرحمن did you even know he died but شيخ ناصر are we benefiting from his works هذا هو that's what it is people will remember أهل العلم أهل الخير I was yesterday last night I was reading the book of قورة عين المحتاج which is a شرح of مقدمة الصحيح مسلم حجات رتبع الشخب عذي عذي وليتوبي benefiting he's left something for me to يعني me and my son I got the iPad I was making my son read it and he's really here and I'm really watching it if he corrects it gets wrong I correct him well benefiting شيخ left something for me and my family to benefit from you see he's played a role in rectifying our situation and the problem that we're in لعكين to get yourself into this issue of اكتبيزم when you're not fit for it you will destroy more than your benefit so what you're saying I want to I want to if I go wrong I want to summarize what you've said today so far you're saying that the best way for the Muslims in the west who can't leave the country they have to remain there the best way for them to get out of their situation is to correct themselves from the ground up educate themselves teach themselves the knowledge and in the process Allah and get closer to Allah of course and in the process Allah will change their condition for them and make things easy for them and you admit it's not an overnight process it's a long process but you say it's the only process that has to be taken because it's a prophetic way number one and number two you can't do both you can't do this on the ground and you can't influence the government because if you do you will compromise on your religion and you bought examples of people who have done that and the third thing that you touched upon now is that the scholars who should be in charge of these kind of decisions are politically are involved in political activism and the reason for that is because they recognize that this isn't the right way and therefore the ignorant ones have actually stepped forward and got involved in political activism and in the process compromise on their religion I mean look at what the prophet said to us the prophet anyone who comes to the doors of the leaders trials and tribulations will hit them the prophet said this there is not a person who gets close to the leader starts working with the leaders and is all up in the leader's life except that he will become distant from Allah سبحانه وتعالى and Imam Ahmed and Bayha so what if someone says to you this is a secular methodology because you've separated religion from the state no I didn't because you've said concentrate on your religion and leave the politics no I didn't say leave the politics in the sense the way you're trying to put it I'm saying to you the politics today as Albani said he said politics today is to leave politics because of this politics that the people have said is not something you want to get your shirt tainted والله what is politics today is not what somebody wants to be part of I'm saying to you what I'm saying to you if you want to bring honor for the Muslims honor and power and strength and the upper position we can be done not in the way you're going about it I'm not saying it's not about leadership and control over countries and systems of course we are we have those chapters in Fiqh I'm not denying that I'm saying the approach for that is not the way you guys are and just because I said that approach is not right doesn't mean I'm against the idea of leadership and how the governments are run and the systems are run I'm not saying that I'm saying to you today the way that I believe a leader should be advised if he's a Muslim leader is a du'a make du'a for him the second one is I'm advising advise you know what are you doing this is wrong change this right when I'm with him third one is I'm patient with whatever comes from him can you do the same for non-Muslim ruler those three things no the non-Muslim ruler my situation with him and the way I am is I don't care what he does I need to protect my community you can't make du'a for him Allah guide him my situation with the non-Muslim can you do that it's permissible no no it's not permissible which one? it's not permissible it's not permissible to advise him Muslim community we're a big community in your country maybe make one thing we're struggling with is XYZ I don't want to be put in a position where I want to apply the same thing for a Muslim non-Muslim what I'm saying to you is that the non-Muslim we have a different dealing with him which is which is there is in Islam contracts that we need to have with him and we need to abide by that contract that system that we've set with him for example if you're coming to his country there's a system is a contract if those contracts are not in place there's a jihad that goes between us and them and he does a nikash it's a بحث that I don't want to go into right now I'm saying if we're living in this country now we choose to be from those people we're stubborn we don't want to leave and we don't want to do hijrah okay I'm saying we're stubborn and we don't want to take those fatwas and we ignore it and we choose to stay in the west then do this your community are suffering Allah is going lobbying and being MPs won't help you Ilhan Omar is not helping the Somali community I promise you that I know it's my people she's not she's a problem to them she's an embarrassment to us right now because she's representing the Somalis and the things that she's saying I mean I don't know any Somali same person who still looks up to her total embarrassment and many more like that are going to come and the matters are going to become worse okay and we have the same in the UK the mayor of London was his name Sadiq Khan Sadiq Khan is not of any value for us and these when some of them we questioned them we said lobbying hey this guy is in power hey was he done for the community what's benefit is he being wallahi one of them said to me I don't want to say his name he said to me just the fact that that name is in is a mayor of London is enough for us isn't that a good thing is it better than not having the Muslim name لا إله إلا الله his name just yeah is that not a good thing it makes Islam more tolerant along the months and months and they get used to saying his name they get used to seeing him on TV that is that is it doesn't deserve a lot it's sad that his name is enough for us لا إله إلا الله even to the extent we became so humiliated that we found a Boris Johnson his mom's Turkish house his dad Turkish something like that and we said look he's got لا إله إلا الله that's the reality for the Muslims okay I want to give you a scenario you're getting a flight from you live in UAE right now you're going back to UK visit your family whatever you're on the flight you happen to be sitting next to Boris Johnson you're not going to talk to him about Islam and maybe tell him yeah yeah you are so that's what these people are doing they're just speaking to the people about Islam not just about Islam but even about some of his laws and regulations that are making it difficult for the Muslims I don't believe that because I've been in a circle okay one second you hear Boris Johnson is going to implement a law that's going to ban all the massage in the UK if you don't mention it to him you don't say Boris it's going to be a problem for us you would I'll send a letter to him why can't you be right next to him I'll talk to him yeah you would I'll talk to him even if I'm at home in London I'll send a letter to him okay that's what people are doing that is political activism what you just described no Shahid this is okay masha'Allah okay now I think we're on a different page what's happening here is that these people are saying leave the massages the rules is not working this method of yours Abdulrahman is not working please stop get engaged in politics read the update of what's happening in politics keep up with the I mean what's happening the laws that are being passed I'm saying that's not going to benefit in any way shape or form there is a party if there was a middle ground and a party who said we believe in your approach carry on and I'm going to do my approach so we're tackling it from both angles would you be upset at them and I'm going to do the تدريسة and the تعليم of the people yeah go ahead yeah if he succeeds and it's up to him yeah there's no issue with someone doing that doing what being politically active trying to influence rules if he agrees that you can do your thing I've said I've said I've said I've said something he said even if we told everybody to leave it there's always going to be people who are going to listen to our advice he said we'll still be in it we'll still ban it we say Muslims politics is going to calm you I'll tell you something politics does two things to a person who goes into it he loses his religion حتم الامريات في it's a reality there's no debate about that he'll go I'll come back to the community who trusted him who believed in him and said go represent us he comes back and he brings them غرائب strange things the second thing that he does is to him so the religion goes and the second one is that it destroys that person's aim and objective himself the goal that he was trying to achieve so he harms him as a person he starts to shave he starts to look different he starts to people start he even says نو خودة الحجة there's people who went to big figures they sat in front of Obama George W. Bush they changed Allah to God I'm not blaming them per se I'll be very honest with you because I know the way it works his script was checked before he even read it he wrote it he could not just read it out like that يعني he goes there he has to say God said he can't say Allah said he says amen instead of saying I'm mean he has to say يعني he can't read it in Arabic everyone's going to be like what did he just read to be honest with you the democracy does not serve Muslims because democracy is built upon the majority and Islam majority are upon falsehood ولكن أكثر الناس لا يعلمون وإن تطلق أكثر ما في الأرض يوضي لك عن سبيل الله الله تبارك وتعالي سلو قليل من أبادي الشكور the majority are misguided the majority don't know little remember Allah and obey him سبحانه وتعالي so my point is why are you running in an area where people are going to question you after that and a lot of these people I don't think for one minute do I believe I'll be honest with you because because history repeats itself no way do I believe that these people are doing it for their communities these people you mark my word and remember it one day these people are running for power and positions they're not serving the community that's an issue that's inside their heart I know history I see it in the history historically I read works in the Islamic world I read all of that these people are running and lobbying and going for themselves and once they get into power they don't represent their communities or these people whatever can keep them in power and whatever can keep them in strength ابنه باديس رحمه الله ووند جمعية علماء of جزائر they banned this concept البشير ابراهيمي ابنه باديس السكولز وقصار السنة عبد الوكيل محمد حمد الفق شخل الباني في سوريا يعني أحمد شاكر قولي السكولز أخي they were not representatives and mayors and MPs and whatnot they stuck to them and this is what the ummah are reaping today the benefits of their works okay I have a couple of closing questions before I want to move on to the issue of protesting the first question I have is that if we adopt your approach and we don't get involved politically we're never going to get a Muslim person in power and if we don't get a Muslim in power there's going to be laws and regulations that are going to be continued to be passed that are going to make it extremely difficult for the Muslims in the west to practice their religion شايدة I think at this point we kind of stressed on it before and to make it even more clearer for the people is that the prophets of Allah and the righteous people who aided them who supported them let's take for example نبي الله يهود الله تعالى أني أشهد الله وشهد أني بري أم مما تشركون من دوني فكيدوني جميعا ثم لا تنظرون إني تواكلت على الله ربي وربكم ما من دابة إله وأخذوا بناصيتها إن ربي على سرات المستفين نبي الله يهود what did he say to the people he said go and plan and plot all of you guys come together and plan do not wait do not delay do not hold back plan everything against me إني تواكلت على الله I rely on Allah ربي وربكم my lord and your lord ربي وربكم my lord and your lord ما من دابة إله وأخذوا بناصيتها there is nothing on this earth except Allah is holding it Allah is got control over it سبحانه وتعالى so نبي الله يهود that's what he said to him أصول الله تباركة عليه mentioned وتل عليه منبأ نوح نبي الله نوح إذ قال لقومه يا قومي إن كان كبر عليكم مقامي وتذكيري بآيات الله فعلا الله اتوكلت فأجمع وأمركم وشوركاءكم ثم لا يكن أمركم عليكم وغمه ثم قضوا إليه ولا تنظرون نبي الله النوح ستوه يسفل إذا كنت أخبرك في إسلام كنت أخبرك في الله فأصبح شيء جدا لكي ستتفعل وإستخدام ثم قال now go and plan against me فعلا الله اتوكلت I rely on Allah تباركة وإتعالى فأجمع أمركم bring your matters together unite against me come together call your allies your coalition come against me ثم لا يكن أمركم عليكم وغمه ثم قضوا إليه ولا تنظرون come against me destroy me do what you want to me don't delay he said براهف الله our prophet صلى الله عليه وسلم الله تباركة وإتعالى سلباءهم قلوا دعوش وراكاءكم ثم كيدون فلا تنظرون إن ولي الله الذي نزل الكتاب هو يتول صالح do the same come together unite support one another aid one another against me to destroy me but remember one thing إن ولي الله الله is my ally الله is my side الله is the one that's going to aid me سبحانه وتعالى so Allah is the one هو ناصروا دعوة this religion الله is going to give victory to it ومؤيدوها وحافظوها الله تباركة وإتعالى is the one that's going to take care of it الله is the one that's going to serve it and Allah is going to protect it to think you're the one that's needed and if you're not found this religion's going to crumble and everything's going to be destroyed and it's نتواضع humble yourself this religion's going to be defended and you were told to take this path like the prophets took they gave da'wah they preached they called to their Lord الله سبحانه وتعالى if you do that leave the rest to Allah تباركة وعالى and I'll tell you something something we've taken from the west which is we think the means and the result are in our hands no it's not the result are in Allah's hands سبحانه وتعالى we just have to come with the means we just have to bring our part to the table or come with our part and the rest we rely on Allah تباركة وعالى الله تباركة وعالى love this religion and he's a dean better than we do so from the means and you admit that obviously it is upon us to take the means even if we're not in control of the end result what is the solution then شايد we have to there are a couple of points I want to mention the first one is the first solution for the Muslims if they want to get everything right is that الرجوع للدعوة going back to the Dawah and the way that we go back back to the Dawah is إلى مسارح الصحيح in the correct way which is العلم والتعليم learning acquiring that knowledge and teaching it purifying the people from three things purifying the people from شرك purifying the people from بداع purifying the people from معاسيا and sins if a government bands alcohol and the people still choose to drink it you know we know drugs are illegal in the UK let's just take the العلسة بالتمثيل and drugs are being sold in a large quantity in the UK people are making millions from it some people are rich rich millionaires from drugs so what government can impose is not really necessarily what's going to always work the people could stop all of the drugs if they get nurtured correctly so العلم والتعليم learning and attaining that knowledge and then teaching and benefitting the people is the way forward so just to stick on that point because I think that's really important and just to repeat it for the viewers you're saying that if we do our job with correcting the people on the ground and teaching them the religion of Islam the way it should be it doesn't matter what law the government passed because it would never affect the people because they would know that this is wrong that's what you're saying correct correct correct the next point the next point that I think إن شاء الله يتعالى is leave the du'at and the students of knowledge in the fields that they are in don't drag them into politics don't drag the students of knowledge and the du'at from a very strong part that they are holding for the community and bring them into politics the reason is because the message has become empty and when the message has become empty and the circles of knowledge goes you're going to have a corrupt community and looking at it today we see that the du'at have been told come out come out if he gives a Kitab on Fiqh and Tahara and Salah and he's belittled and he don't even know the work of the Muslims you when we have Muslims who kind of do ruku'a properly and should do it and can't pray we belittle that the Prophet ﷺ sent individuals معادي من جبل إن يسريا معادي إنك ستأتي قوم منها الكتاب فليك أول ما تدعم إن شاء الله إلا إلا إلا الله في المطاعوك لذلك فأخبرهم أن الله فتاله صلى الله عليه وسلم في كل يوم من وليلا معادي يجب أن تذهب إلى الناس من الكتاب أولاً أن تخبرهم أنه لا إلا إلا الله محمد رسول الله عندما يبقى منك يتركوا إلى الثانية وماذا؟ صلى أولاً أن يتركوا منك ويفعلوا ذلك يتركوا إلى الثالث وهي زكاد لم يخبرون يتركوا المسلمين يتركون يتركون لم يخبرون صلى الله عليه وسلم يخبرون يتركونه ويخبرون ويخبرونهم when the Prophet ﷺ when the Pilah when he gave the the next point is that we think that the Muslims are suffering from it has to happen the solution should be looked for and it should be taken back to the people of knowledge and And the students of knowledge should be connected. The students of knowledge should have scholars over them. Where they go back to, they refer back to. They keep bringing matters back to the rule of mouth and getting it from them. Ahlu l-Rujti had. It's not a insult to you. Someone says you're not a scholar because you're not. And it's fine. Haven't reached that. And it's an honor for you to be even a student of knowledge. Even if it's a beginner student of knowledge. It's an honor. It's not an embarrassment. And make your steps forward. إن شاء الله تعالى if you be sincere and you're genuine and you carry on and you carry on إن شاء الله تعالى الله will make you a much-tahed one day إن شاء الله تعالى if you carry on but don't hasten what you don't have من استعجل شيء قبل أوانه يقبب بحرمانه if you work يعني claim that for yourself you're not going to ever reach it and you're always going to think you're a much-tahed and you never attain knowledge so the majority of the people who are now forefront are not علامة you know myself included we're not scholars the scholars are those people who are mentioned those conditions for those people are the ones that we should give the matter to and they should run it there's never been a struggle in Islamic history where the Muslims made it through except that it was done by the علامة okay it was these scholars that did it and a good relationship between the scholars and the students but not students or even those who are not students for example إلهان عمر where did she learn what dean is she يعني what is I don't even think she's ever يعني studied the dean and so those are the type of people who are going to run the affairs of the entire Muslim community and that's why the Prophet ﷺ said إذا وسيد الأمر إلى غير أهلي فا نتدر الساعة if matters are placed in the wrong people's hands then wait for the hour to strike and that's exactly what we're seeing also my advice would be دلاصةوا ستديين the history that took place go back and study and learn what the Muslims have gone through the last 100 years by the way this إسلام الخلافة went down this is when all of this started okay but study take time out and study some of it I mentioned it already the جمال الدينة الأفغاني and محمد عبدو and محمد رشيد رضا taken from him وهاكذا and then it creeped into the Muslims like that and then عبدو خالق having been the first so-called Saudi student of knowledge we studied you know pushing this into the Salafiyoun because he studied in Saudi Arabia studied with the prominent Salafi scholars like البانية رحمة الله تعالى and whatnot he then came to the west and so he went back to Kuwait and he pushed this ideology in Kuwait after he opened to مرحب طورات he's originally Egyptian but they gave him جنسية كويتية and he formalized this approach for them but before this was not for it was not known for the Salafis and the Salafis didn't have this issue it was إخواني and the children they gave birth to which is حزب التحرير and the Salafis were not like that the Salafis were تصفية والتربية by الشيخ الباني الشيخ ملباز الشيخ بنو أثييمين and they were nurtured by these great imams okay so study the history that took place and study history read these works that have been written with the discussion that the علماء have had the events that have taken place did these people make it through what happened to them what happened to محمد الشيخ رضا بالصديق look at what happened look at جمال دين أفغاني what he did محمد عبدو and what he said and how his life was and how historic look at the علماء of جزائر and the position they took the علماء of أنصاره سنة and the position they took read their Fatwas look at the مواقف that they took يعني I'm saying if we're all looking for for glorious success for the Muslims and that's what we're trying to attain إن شاء الله تعالى the way that I've mentioned is what the Deleel supports the Quran and the Sunnah supports that method and the people who that are good for this are the people till today whose names are mentioned يعني we mention them we speak about them have you ever we mention them in our circles but they are also political activists who are mentioned in the other people yeah علماء affects governments his Fatawa shook governments and systems علماء his books his works يعني don't you think to yourself that from the Masjid and from the pulpit and from the خطب that you do it can't affect systems and government it does okay it's a long path but as you said it's the prophetic path and spiritually if someone wants to focus on the spiritual aspect the reason is that the Deleel show if you take this path الله will be the one who grants you victory and if for anybody who it shouldn't be the case but if there's anybody who doesn't isn't content with that spiritual aspect then even logically if you cultivate and teach the people that it doesn't matter what rules are coming from above they're going to be able to recognize right from wrong I think that's a strong argument one thing that I just want to clarify even for my own sake clarify and through this discussion with you is it seemed like your stance at the start of the conversation was talking more about it has to be this way and nothing else and then when I bought up the you know analogy of you sitting next to Boris Johnson you said you'd advise him write him a letter does that mean that it's not does that mean that you can do an element of both as long as you have this thing where you are teaching and cultivating the people as long as you have that as a cornerstone and the main aspect of your hour can you do a little bit where it's involved with lobby and political activism I even want to clarify just for my own sake in this conversation you see engaging in the politics today I said that's something I must and shouldn't do shouldn't you should not get yourself because this politics is a system that's what you would have done if you wrote Boris Johnson a letter that's my point no I'm so two things being part of the system and becoming an elected member and then going to the system and everything I don't think anyone should hope anything from you once you go into the system because the system carves you it sets you priorities it sets you goals it you're dressing and the way you talk and the way you talk all of it you adopt it from that environment that surrounding that you're in and no way that any Da'ai would I advise to do that and I think that goes against نصوص الوحيين but if any Muslim sees that a Muslim is being oppressed and he has the ability to stop that oppression by writing a letter by speaking to the local MP by even entering upon the local MP and saying what are you doing is wrong these people are you know they chose you they did say that and he advises him and he leaves there's not this is whether they call that activism or they name whatever they call it that's right okay and no just an advice and correcting problems that's not what we are arguing against but it's always from outside the system and it's also with the teaching going on in the massage I'm not just teaching but I'm I'm even myself my own self they're correctifying my own actions I mean my my it's just this the Muslim needs to just understand this system it's going to change you you're not going to change it to be honest that's the truth that's what you're going to learn after many years of your life what you can change though no one can stop you from it is the community in society people's hearts and their love for the religion no one can that's what that's what you have imagine these people have haven't got anyone from the ground that's when the علama became powerful because they had more of the followers than the people than the leaders did and the leaders were forced to go to the علama and say please can you tell the people please that's what has it العزبن عبد السلام if you look up what historically happened you will be amazed why because العزبن عبد السلام and alcohol they said it was open العزبن عبد السلام and he got angry and he said I'm not going to stay in a place where alcohol is open and he looked where he reached and the people of the village all packed up and said we're going with you if you go we're going with you the leader had to say I didn't know where is it and and he didn't have power in the seats and he didn't he just was مخلص الله says in the Quran وإن تصبروا وتتتتقوا لا يضركم كيدهم شيء وإن الله بما يعملون أموحيط if you show patience and Taqwa forbearance tolerance resilience in your religion and your patience the three types of patience الطعا patience upon طعا patience upon obedience of Allah patience upon from sins patience upon the calamities that before you and then you show Taqwa piety which is four things الخوف من الجليل fear of Allah والعمل بتنزيل acting upon the Quran and the Sunnah والرضى بالقليل being pleased with the bare minimum الله has given you the little Allah has given being pleased with it وستعداد اليوم الراحيل I'm preparing for the day of judgment if you come with that الله says لا يضركم it will not harm you كيدهم their plans and their plotting that they are planning against you إن الله بما يعملون أموحيط الله is the one that encompasses them all that's I don't find anywhere in the Quran where Allah تعالى says lobby do this that I've not seen that the Quranic I hadiths I read it's the case and Shahid look at yourself even the ones who have gone to that power position we we they're individuals we know who've reached a chance an opportunity was given a window a window of opportunity was given to them and it's online you can check them out they they're sitting now in front of the يعني as they say the most powerless man on the face of this earth they call potas the president of the United States right in front of him and guess what his whole entire lecture is censored where he said what he يعني could say you wouldn't if you closed your eyes you would never think this letter came from a Muslim بسم الله they can't say خطبتوا إن الحمد لله he can't say it يعني he can't say Allah he can't say يعني that's the reality so is that we're going to spend all of our life to get to there and then once we reach that position our whole entire lecture is censored we can't say what we wanted we struggled we've posed don't go to a place where you're humiliated and you're belittled and you're mocked يعني the truth of the matter is our honor is going to come once we all obey Allah تعالى our honor will come through when we take the prophetic method so you mentioned that there are some means we can take that are outside of the system that we as Muslims can take from that a lot of people ask the question is protesting from the means is protesting in a non-Muslim country is it from the means that are permissible for us to undertake to try and impact some kind of change okay before we place a ruling on the issue of مضاهرات protesting the scholars they say الحكم على شيء فرق ونعن تصوري to place a ruling on something you have to first to have a correct perception of it so there are times which are slightly similar to مضاهرات in the Arabic language or in English demonstration which is what is called ستين or strikes okay what's that so sit in for example with the Arabic in their language they call it at Sarmat it basically means a group of people come together they sit somewhere they said we're not going to move until this distance is done and strikes we see a lot in the UK especially in London bus strikes happen or hunger strikes or whatever all of these are what we're talking about okay so we mean that by the concept of demonstration and that protest and we mean all of that the مضاهرات are types so if we don't mention the types of مضاهرات then we can't give one blank ruling for all of them okay that makes sense and that's why I feel like many people who spoke about it whether it be in the Arabic language or whether it be in English language or even many people who've written books on it whether it be شيوخ مشايخ ورئني a lot of them personally know my personal opinion they didn't يعني deal with the issue in a very scholastic scholarly method a lot of them and the reason for that being they didn't mention اقصام المضاهرات the types of مضاهرات there is and then each one given it it's suitable ruling they gave a complete ruling for different types and then it's always a type that doesn't really fall under that reasoning so the types of مضاهرات are the following the first one is مضاهرات which is with the intention and the aim of changing the system mm-hmm okay and that happens in three forms the first one which is trying to change the system or trying to you know upthrow the system and it happens in three different ways it's either in a a Muslim country where that Muslim country doesn't allow protesting the second one is it's trying to change a system where it's under a Muslim power under Muslims a Muslim leader لكن it doesn't prevent people from doing مضاهرات the Muslim leader allows protesting he allows it okay and the third one is under a non-Muslim country okay so it's not a Muslim country the second type is مضاهرات and a protesting that is done with the aim and the objective of changing a situation from the situation that are there you're not trying to put the system down you're not trying to drop the government or anything or upthrow the government the aim here is just تغييرو حال you just want a situation to be changed from the situation that are out there or you want to take a position in something the third form which is the last is that the aim for this protest is just to bring to the government to their attention a particular issue like global warming or something like that يعني bring this situation to the world those are the three forms so the scholars they gave a ruling on مضاهرات they said it's not allowed it's not permissible they got it from the Quran and the Sunnah but they had to explain their reason for why it's Haram and there's five points which they took the first point is that it's بأنها بدعة المحدثة they said it's newly invented معها the second reason is because بأنها من التشبه بالكفار it's imitating the non-Muslims the third reason they gave is that they said this is من وسائل الإنكار a means of rejecting يعني something and the means of rejecting something has to be taken from the Quran and the Sunnah the fourth one is بأنها من الخروج على ولي الأمر it's going against the Muslim leader and the fifth reason the مضاهرات that they said is not allowed is because لا تخلوم من مخالفات there is in it things that are in opposition to the Quran and the Sunnah وأنها يترتب عليها مفاصد and there are harm and problems that come from the مضاهرات now let me go through each reasoning that the scholars gave not all of them are valid the first one which is it's a newly invented matter to say that something is newly invented it means يعني to say something is newly invented and it's an innovation it means that this person is attributing this to the religion so there are a group of people who basically do believe that مضاهرات is عبادة an act of worship these people this applies to them it's an innovation was there evidence for it and they won't be able to bring bring any evidence for it because it's a newly invented matter it's an innovation and we will then read من عمل العمل ليس عليها مرنا فولد but there's a party of people who say no for us it's not an act of worship it's actually an عادة, a norm and a norm we can't refer to it as a bid'a because it's outside the realm of عبادة it can only be considered an act of عادة or a معاملة to be considered it to be innovation the person has to have done it for what يقصد بها تقربوا والتعابودي لله so what we understand is that is it just translate that in English that the person is trying to get closer to Allah by this action or they are trying to worship Allah through it so if a norm or a custom and a معاملة is done to get closer to Allah by it and you're doing it to worship Allah then it becomes an innovation if it's not legislated so a man says I'm not going to marry a woman and I'm going to get closer to Allah by that the Prophet said that's bid'a but he could leave the woman if he wants to he doesn't have to marry if he doesn't want to but to say I'm going to get closer to Allah by not getting married to any woman it's an innovation even though originally it's not it's a معاملة or it's an عادة or it's a معاملة which the person could just do if they wanted to but now that they've chosen to get closer to Allah by it becomes an innovation so a group of people will say I am doing the معاهرات and my aim and objective is not to get closer to Allah by it I'm not worshiping Allah with this action and it's just a means for me so we'll come to that one the second reason that some scholars bring forward by saying that it's imitating the non-Muslims again it's also a very weak argument the reason is because what is a ضابط for تشبخ and we kind of mentioned that before what's the ضابط for تشبخ يعني what is تشبخ of the كفار تشبخ بالكفار شيخ الإسلام التيمية has a kitab one of the strongest books that's written in this field of تشبخ there are many books written on it but one of the greatest books is the كتاب إقتضاء صلاة المستقيم مغالفة أصحاب الجهيم by ابن تيمية ابن تيمية clearly and categorically I know Shah Tibi another great scholar has mentioned that the real among the concrete point for تشبخ is that this is an action لا يفعله إلا الكفار only the non-Muslims do this يعني it's خاص for the كفار uniquely known for them and if it's something that the people all do out of norms this is not a تشبخ even if the non-Muslims do it it has to be something uniquely known for them and rather we see this concept of مضاهرات actually present at the early times of الإسلام for example أثمان عفار رضي الله عنه when the people went against أثمان and they uproosed against أثمان رضي الله عنه and they took him down الخليفة الراشد أثمان عفان that was demonstration and then it turned into violence also we have the issue of عبد الحمالي بن الأشعر when he went against الحجاجي بن يوسف الثقافي that was مضاهرات and it was happening at that time so it's saying it's an thing done by the the non-Muslims I mean it's very far-fetched and also this concept of rejecting oppression and pushing away oppression and it's something which human beings are generally used to doing that whatever means they take is different but people don't like to be oppressed and they don't like to be wronged so again the concept of it being أتشاب بالكفار is also not a strong argument now we are left with the point which is that it's going against an oppressive Muslim leader and that's again not applying to the land of the non-Muslims Correct because if it's oppressive the Muslim leader is one of two situations he's either a rightful يعني he's a righteous noble just leader he's a just leader of course people wouldn't generally want to go up up-rise against that one except dim-witted ignorant people the second one is that he's an oppressive leader and this we have clear cut evidences that state that we can't go against the oppressive Muslim leader which the Prophet ﷺ had mentioned عليه الصلاة والسلام patience endurance and the three things that we do for that that a Muslim oppressive leader is to make du'a for Allah to guide him that's clear evidences for that we go and we give him nasiha we advise him and the third one is a subar patience on what he's doing to the Muslims but that doesn't apply to non-Muslim countries so we now come to the non-Muslim country Okay the fourth one is that it's a means of rejecting so وسائل الإنكار their argument is حبيبي أخي I'm rejecting falsehood now you might ask yourself isn't that and if you're rejecting falsehood is that not innovation again or the one the first one that we mentioned what's the difference between the two the difference between it is وسيلة means can lead to good and it can also lead to bad whereas بداع only leads to bad because it's not something also the وسيلة the means a person can take there are specific evidences that come for it whereas the بداع of course is without evidences also means can enter into عبادات معاملات عادات I mean acts of worship people's interactions and it can also enter people's norms and customs بداع only enters acts of worship so they say it's وسيلة for me then which is the fourth reason it's a وسيلة so now what we have to do is we have to divide the وسيلة means into two there's a وسيلة known as وسيلة محضة it's pure means and we have to do this in order to understand the whole discussion and the whole dialogue the وسيلة محضة it's pure وسيلة يعني it's pure وسيلة the وسيلة which is محضة is it's a the person intends this action I mean he intends this means in order to reach something but this means cannot be detached from the means it's a pure means it's a means that's connected to the objective like walking to the masjid for example if someone walks it doesn't get rewarded for it by itself but the minute he walks to the masjid the reward is connected to the yeah it's connected to he walks to a brothel the punishment is on him so the walking it's a pure means meaning it's purely connected to the the aim and objective there's another one which is called وسيلة محضة means which by itself can stand like وضو for example وضو whether you're doing it for salah or not just by doing وضو itself is a reward by itself it's a means that can stand by itself that's important that we understand it another point that I want to understand is that there is a قاعدة for us which is called the means takes the rolling of these objectives so if the objective is wajib the means becomes wajib as long as that means is not prohibited pay attention to that if for example going to the masjid for the men is wajib right so you know the only way you can go to the masjid is by driving driving becomes obligatory I see the means takes the rolling of the objective as long as that means is not haram if you take a means which is haram then it's not permissible the means has to be permitted and allowed okay there's a قاعدة شيطانية that some people use which is which is nothing to do with Islam it's a قاعدة for the shaitan which means the goal justifies the means the goal justifies the means and when you look at the مضاهرة today that we see that's the قاعدة that is built upon the goals justify the means so the means here can be corrupt so this قاعدة شيطانية which is which is which is has nothing to do with Islam that the goal justifies the means but if a person wants to example do something which is evil something good if he takes an evil means for it it's no problem example is for example I still ten dirhams from you but I give nine in sadqa and I just take one okay so يعني how many sins do I get one right but I've given nine sadqa we're hacking that the person thinks like that this is just because you're trying to achieve a goal doesn't mean the means justifies it okay and this is what demonstration falls under now I need to speak about something very important which is is means in دعوة توقيفية or is it اجتهادية and I think it's very important and this is why when I'm trying to get to يعني in order to reject falsehood which is a means of دعوة is it توقيفية or is it اجتهادية what does it mean is it does it have to be taken from the Qur'an and the sunnah or can it be independent reasoning there are also three times that people generally try to use with the concept of وصيلة means they use the word وصائط and the issue of دراعي and the issue of مصلحة before I answer that question I have to explain those three okay دراعي for example is microphones they say for example if you say that the means has to be sanctioned by the شارع الله عز و جله they say microphones and they say for example radios and you know mobile phones and things that we use for خير for دعوة for دعوة we say that's not وصيلة that's وصائط it just projects what's there it doesn't interfere with the message itself okay okay and there's also something called دراعي which is a term that's also used similar to وصائل دراعي اعا things that will always lead to evil okay and there's a third term which is مصلحة المرسلة whether مصلحة المرسلة exists or not I'm not going to be speaking about that I've already explained my position on مصلحة المرسلة مصالحة three types مصالح معتبرة مصالح ملغات المصالح مرسلة إن الشريعة تزون مصلحة معتبرة المصلحة الملغات أما مصلحة مرسلة we don't believe that and anyone who claims there is مصلحة مرسلة anyone who claims it will say either this مصلحة was معتبرة the شريعة already stated and you didn't know about it or it's ملغات what's the best translation for it in English it's it's benefits that came about after okay so even if we do say that مصلحة مرسلة exists just so we get the discussion flowing مصلحة مرسلة means it's a means that will lead to good that's why it's called مصلحة مرسلة so it's a means that will lead to good when we look at the means that is taken from protesting it's not it doesn't lead to good it leads to evil it's actually closer to be the رائع دين مصلحة مرسلة it's a what it's a دريعة meaning دريعة is like for example a man touching a woman which will lead to what زينا okay مضاهرات leads to evil which is going to bring us to this point which is the last and final point which is the harms that are in protesting protesting first of all goes against the دعوة of the prophets which work towards what we mentioned before إصلاح الرعية changing the people يعني from the bottom upwards protesting is from the top to the bottom which we will get fighting against it goes against the دعوة of the prophets and the prophets the prophets started with the people they go to the leaders first the second thing that it has is protests is إضعفوا أصلوا الولاق والبراء it corrupts the concept of الولاق والبراء the third one is الولاق ينسون حياتهم والدعوة and a lot of the protests that happen four الولاق ينسون حياتهم and people rob and steal يعني الولاق ينسون and people black lives matter for example مسلم الولاق ينسون more because it started in Minneapolis الولاق ينسون حياتهم were losing their product and everything اختلال الأمن it destroys safety it also it disrupts the people's يعني دي today يعني roads get blocked off people can't go to work people are stressed what route am I gonna take also it opens the door for the criminals فتحوا المجالي المفسدين من المجنمين والمخربين it corrupts people like اختلاط الرجالي بالنساء men and women are gonna free mix it also أصده عن ذكر الله وعن الصلاة it prevents the people from remembering الله تعالى والصلاة and the people missed the Salah from this also this is opportunity I know brothers who said يا أمي أقو ذا I link I go there because I wanna get her number تضيع الأوقات والأموالي فيما لا خير فيه people wasted time and their money and things that don't have no benefit sometimes also the way to go about things is either نصيحة نخنده you advise a person or make dua'a for Allah to guide them or whatever or be patient another problem that we see it is رفع الشعرات الجاهلية people are pulling up يعني the symbols they are not Islamic يعني يعني sometimes concept يعني ده اشركيات when you look at the billboards also finally it's a way of actually affirming the concept of democracy and secular liberal states democracy can't exist if there's no demonstration the whole concept of democracy is what? the people the power is in the hands of the people it's giving the people the word democracy it means the people the power is in the hands of the people the people choose so it goes against and Allah is the one who chooses what can be or can't be finally مضاهرات is about what do the majority think that's when the government starts looking if a minority is screaming they don't care and the majority always going to choose what is corrupt and not what is good so the fifth reason is what the real strongest point is شايد which is the final one لا تقلوا من مخالفات and the first four are not strong okay especially in a non-Muslim country the strongest reason for مضاهرات I'm talking about a non-Muslim country for the Muslim country the issue of that's there but the non-Muslim country I'm talking about the non-Muslim country the strongest way to speak against democracy as a protest and demonstration is to say بأن لا تقلوا من مخالفات وأن يترتبوا عليها مفاسد and I want to go into this you've mentioned a lot of information and I want to break it down I want to go into this so at first you mentioned that there are actually three types of protests there was one to overthrow the government and that breaks down into three there's one in the Muslim country with a Muslim leader who doesn't allow protests and then there's one in the Muslim leader with a Muslim country who does allow protests and then you've got the non-Muslim country with a non-Muslim leader the second type of protest is when you're not trying to overthrow a ruler but you're trying to change one of his laws for example and the third type is you're not trying to change anything but you're just trying to raise awareness for a particular issue I want to go back and really apply some of these five reasons why protests are حرام and see where they fit into this the first one you have a Muslim country with a Muslim leader who is not allowing you to protest obviously the reason why this is not permissible is because of خروج agreed? it's a Muslim country and it's not allowing you to do it yeah what if it's a Muslim leader in a Muslim country and he is allowing protests does this still take the win of خروج or not? yeah it does it does it goes on the خروج even if the Muslim leader allows it the reason is because شخم العثيمين pointed this out it's very important he says that the Muslim leader generally does it because of pressure from outside the non-Muslim country is saying you're not a a democratic state you're not governed by democracy so to please them he says to the people in front of the uprights but he's really finding it as a problem okay and so the Muslims they were already commanded way before anybody you know when we say we don't go against the leader we're not doing it because of him we're doing it because Allah's messenger told us this so yes it's not allowed for us to go okay now we come to the non-Muslim countries and this is where we can talk about three different things افضل a non-Muslim ruler افضل what? افضل a protest to overthrow a non-Muslim government in a non-Muslim country out of the five that you mentioned the reasons for protesting not being permissible which one applies here the last one which is بأن لا يقلوا من مقى مخالفات okay this applies to all three افضل a non-Muslim ruler whether you're trying to change a legislation or whether you're trying to raise awareness you're saying protesting is always going to fail because of this last one the last one is for everywhere okay here's a question then you've just connected things to protesting like freemixing like missing the solo art you've connected these things to protesting I'm saying what if there's a protest this is not a ruling for protesting in of itself you have a protest that takes place between Fajr and Lord no solo art is being missed it is segregated just brothers come to protest no one else is this permissible or not? if my reasoning for saying that there's an opposition in it was only that reason there's many reasons okay go on and there's no robbing the stores there's no breaking down it's a peaceful protest what's wrong with that? it's first of all اصد عذكر الله وعن صلا it prevents the people from the remembrance of Allah because people chant people chant each one let me go through okay let it go through each one do you want to challenge each one or do you want to go through to the end and then I'll start bringing my challenges which one do you want to do? let me mention the biggest reasons the first one is تقرير مبادي الكفرية you're affirming like one of the strongest branches of democracy democracy stands on protest this is a democratic system if people don't يعني demonstrate and people don't vote and people democracy crumbles this is what democracy is about voting demonstration protesting all these things are the branches اصول that democracy stands on so by not doing these things by not voting by not people will destroy democracy democracy will go out of the window you're not going to destroy democracy in a non-Muslim land where you're a very minute percentage the Muslims are a very small percentage but by you not protesting you haven't destroyed democracy all you've done is bring more harm unto yourself because the government have said if you want us to change something this is the way you do it and guess what we've done we've sat at home we haven't changed anything I've already told you before الله says يا إلهي لدينا من الاسبرو وصابرو ورابطو وتقوى الله لعلكم تفلحون فلاح success already being told it and I agree that we should do that you know what you mentioned for those first two hours but I'm not going to take a path I know it's corrupt I just told you right now what's happening here this means that I'm taking right now or this يعني it's got methasid connected to it اصد عن ذكر الله عن صلاة اختلاع الرجال بالنسة I just said a protest there's no free mixing I want to get to the issue of protesting itself in and over itself oh no no no that's my point that's my point you see in the city some things in and within itself it has got a ruling because demonstration itself غيرا منطبط okay it's all over the place I'll give you an example traveling right now traveling was the reason why we can have رخسة why I think we fast in the month of Ramadan when we're travelers because the fasting itself because the fasting itself sorry because it's the traveling itself you can't say مشق you can't say means يعني hardship because hardship is غيرا منطبط it's not something you can a guy can say look I traveled and I never felt like I traveled like I was sleeping I was picking up you know by my bed he has an option to carry on fasting because he hasn't felt that hardship no pay attention a person's a traveler yeah traveling traveling what's the reason why traveling you can break your fast you're saying it's not a hardship you don't know why why can a person who's traveling break their fast what's the إله what's the إله what's the reason okay what is it the traveling itself you're saying I hear it speaking very in an unsual perspective a person is a traveler a person is a traveler and they are traveling you said that person he can break his fast he doesn't have to fast there's the option he can combine between the prayers right correct can shorten the prayers yeah this رخسة what's he giving it why was he giving it to him why he was given because he's traveling and with traveling there was hardship so my point is that the issue of hardship the reason it cannot be hardship the reason why the hardship cannot be the reasoning why is because someone who's traveling that reason might be lifted from them he might say I travel if it's a general principle and most people who travel do feel hardship but what if he doesn't feel it then he has a choice to carry on fasting no but it's not choice but he's that option why is it given to him he's not even gone through any hardship okay I see one brother can say I was sleeping I was picking up I'm a heavy sleeper my family just threw me into the car while sleeping I was tired while sleeping then I went on the private jet that my family owned I see your point we got to the option is given to him not because of hardship another guy goes I work in the Tannour I work in the I work in the furnace I make bread يعني رمضان I'm burning we say yeah no problem you still have to fast yeah I see the reason is because this issue of مشاقه مشاقه is غير من بابت مشاقه I mean hardship is غير من بابت it's something that cannot be we can't narrow it down مضاهرات is like that so the reasoning for it comes from our side hardship is something intangible because some person might say it's subjective I'm feeling hardship yeah yeah yeah yeah yeah yeah yeah yeah it's subjective I get it But how is protest a projective? as I said to you the situation has changed from one situation to another situation it could be striking it could be non striking it could be what can't be stopped from protest is that it's not something in and within itself it's always external reasons that the prohibition comes from حيث يتوفر لكه هو مفاصد يتوفر with it ورحلنا هو ماذا؟ درء المفاصد مقدم على جلب المصالح تخيل المساعدة تخيلها بأسفل لن يجدها تخيلها أنك تخيلها لسيارة المساعدة ونحن نسخة كل هذه المساعدة هل لديك أكتماع بأنه يحر now وعن الآن يجب أن يكون أحد يؤمن في الفرق. هل الآن هذه 13 أتحاهم أنني أتبعهم؟ يجب أن ينزلونين. لا, هل يوجدهم. ولكن أعلى أحاام يتبعون الآن. هي حيث نضيف. أقوم بمثل أنك تقول أن هذه أتحاهم لا يمكن أن ينزلونون. ليس كلهم. بعضهم يمكن أن يتضعون. لأنه سؤال المعلوم. يمكن أن يردون أحد أو أعلى أو أعلى. أصدريك في التضعات. أتبعي أخبروا 13. أنا ألو if we sit down and we think more about it we can be hundreds of reasons why مدهرات수 is not allowed hundreds wouldn't be a problem but what the question is is that some of them are present some of them are not present sometimes it's here sometimes it's there the point I'm trying to say to you you can't deny I can this is the real I've sift through the arguments and I'm saying this is the strongest one which is I've yet to hear about a protest that people went that things didn't go wrong who's controlling who's who are the people going to listen to there's no organization people know it just seems like a weak argument because you're saying the protests in and of themselves i can't give it i can't say that's wrong it's because everything connected to it like i just feel like can you have a protest with none of these things connected to it in which case you have to say it's it's permissible yeah but i'm saying a person can give you an ideal situation of that but i say that's in the mind of the person yeah but that means that you can't place a ruling on protesting you place a ruling on remixing you place a you can place rulings on these things but don't place a ruling on that's not fair because we can have an ideal ideal give me give me a situation i'm not saying it's happened but some people waste their time not necessary because you're doing for a مصرحة you're trying to change for okay homosexuality been taught in schools for example that's a good thing okay okay people do they do they get يعني from these protests do this مجرمين and criminals come and always try to i mean even black lives matter if you look at the بروة that was going on a lot of people cry and scream i've been following these things you see a lot of people were screaming please don't let some people hijack our mission we've got an aim we've got another objective شايد you're in the west how can you segregate people from in protest how where did you get this from the people the government will be like what are you doing you kind of a peaceful protest there's always going to be people who come along i'm saying no no i don't i'm not always saying sometimes it can't be يعني it can happen no bloodshed happens yeah but the other mafia seat the other mafia seat are always there you you're telling me in london you're gonna have a protest and a demonstration with men and women are not free mixing i i don't know how that's gonna happen i i don't know okay what about leaving of what the sharia actually did sanction for us like نصيح ودعاء وصبع you can do that as well is a ساعة وساعة you can do that in this i want you to do that in another but the sharia didn't chose that and what about اختلال الامري what are the safety going slightly people fearing now getting scared again it goes back to a peaceful protest instead of a violent protest i remember سفحان الله watching what happened in Egypt when the protest took place women were crying getting raped they got raped gang raped by men yeah but there's a peaceful protest like gandhi when he protested against the british i mean i haven't did you did you did you uh question everybody who was there who felt some people might have got bullied no did you and i'm saying to you that but i know it doesn't detach itself from it i'm seeing 99.9% cases where women feel like they got touched by somebody from behind or somebody pushed to her over or they can let them stay at home let the men protest i'm saying there is a way that we can say a protest is خلال it's not like alcohol but it's not like we can say this why would you tell the sisters to stay at home if you need their numbers in the first but you need their numbers right for the whole point of the demonstration is the numbers so if you tell the sisters to stay at home and they're the majority by the way they're the most my point it's a demonstration the best argument for it is not that it's not that it's not that it's not strong enough okay the strongest argument to say it's it's that there is one way or another a harm that's going to be mean that is that is connected to the يوجد فيها مكالفة دعوة إلى الأنبياء يعني يجد معاً دعوة للنبي صلى الله عليه وسلم هو دعوة موضوع على إصلاح الرعية التي هي طريق طبيعي بدون الناس ويجعلها يجعلها نعم فكرة ها أنا أقول هل أنت تفعل ذلك لكن also we can protest you have to show me it's impermissible to protest لا يمكنك تفعل ذلك يجب أن يتكلمه باهرة المسكين باستخدام الاوضاء المجموعة باستخدام الطريقة الأ