Bismillahi was-salatu was-salam wa-ra'ana Rasoolillahi salallahu wa-ra'allahi wa-salam ama ba'ad-dassalam wa-rahmatullahi wa-barakatuh Brothers and sisters it gives me great pleasure to welcome you and to introduce you to a brand new show and a brand new podcast called The Hot Seat. To understand a little bit more about The Hot Seat we first have to understand the context of the modern day world we find ourselves living in in the year 2019. It is a world in which perhaps, perhaps there are more doubts, misconceptions and misinterpretations that are thrown around about the religion of Islam than in any other period of time in the history of mankind. The internet is a number one source used by people globally to acquire information on any topic and it is riddled and full of false notions and erroneous ideologies about the deen of Allah as in the wajar. Our kids, ourselves are being exposed to this kind of information on a daily and if not daily then at the very least weekly basis and whether we know it or not, whether we choose to accept it or not it is having an effect on ourselves, our hearts, our minds and ultimately our understanding of this beautiful religion. To further complicate the problem, many of us find ourselves living in western societies where the governments and the social norms and pressures are constantly trying to redefine what is good and what is bad, what is accepted and what is rejected, what Islam is and is allowed to be and what Islam is never allowed to be. All of this my brothers and sisters ultimately leads to confusion, it leads to ignorance and if Allah permits it can lead to misguidance. The hot seat has therefore been designed with the permission of Allah alone to counter these kind of modern day contemporary issues head on by using the knowledge and the guidance of the Muslims of the past, the early generations of Muslims, the best of generations. There's not a single Muslim on the face of the planet today that would doubt the fact that Allah subhanahu wa ta'ala completed our religion for us over 1400 years ago and that that completed, holistic, perfect religion is just as applicable now in the year 2019 as it was back then. We truly do have classical solutions for contemporary problems. However this isn't your normal average Islamic lecture series. First of all it's not a lecture, it's a discussion between two parties, often opposing parties in an attempt to reach the truth behind it there. And secondly and perhaps more importantly it's a unique one of its kind interactive podcast where you from the comfort of your own home have the opportunity to vote for and to choose the topic we'll be discussing on the show. You also have the chance to ask your own questions on these contemporary issues and to grill the speaker if you feel like he hasn't been grilled enough on the show itself. I'll be releasing details of how you can do both of those things at the end of this episode but for now without any further ado let's get into this episode of The Hot Seat. JazakAllah Khairan once again for joining me on another episode of The Hot Seat. The votes have been counted and the topic that we're going to be discussing today is misconceptions of bid'ah i.e. innovation in a Muslim society. And when I was doing some research on this topic I realized that it really revolves around three fundamental concepts and these are the concepts that we're going to be in the tackle today. The first what is the reality of innovation? What is the true definition of innovation? The second what is the default position when it comes to acts of worship? If somebody is doing an act of worship it is upon them to prove that this is a valid act. And the third one is if the messenger sallallahu alayhi wa sallam left something then what is the ruling with regard to that? Do we have to then leave it as well? So let's start with the first one. What is the true definition of innovation? Alhamdulillahi rabbil alameen. What I'm going to first do inshallah is I'm going to define bid'ah in the Arabic language the lexical meaning and then what I'll do after is I'll define it in the in the sharia or the istilahi the technical definition. The word bid'ah as Imam al-Tartoushi mentions in his kitab al-Hawadid wal bid'ah and this is the lexical meaning the linguistic definition of it. He says aslo hadi kalimati min al-iqtiraah. The original meaning of this word in the Arabic language is al-iqtiraah. Al-iqtiraah means to innovate. Okay. So the person is innovating something and then he says and then he brings the ayah from the Quran where Allah says Allah was the first one. No one came before him. He was the first to create the heavens and the earth. No one came no one did after him and no one done it before him subhanahu wa ta'ala. So the word badi' is being used here which is bid'ah and the second ayah is Allah is saying to Muhammad say to them I am not the first messenger to come with this message and to come with this obligation. So those two verses are based on the lexical linguistic usage. Okay fine okay. As for the technical definition what it means in our sharia then the best definition that's been given is the definition of and he's great book and he sorry just before you go on a shaltabi died in which year? 730 hijriah. 730 hijriah. So an issue like this which is obviously considered by itself to be so important and you have to refer to the definition of a man who died in 730 hijriah. Did the prophet sallallahu alayhi wa sallam not define it? Did the companions at the very least not define it? So what I'll do in shallallahu alayhi wa sallam is I'll give you the definition of al-imam shaltabi and then I'll show you that shaltabi's definition is taken from the Quran and the Sunnah. Okay. To show you that he hasn't come with anything new. Shaltabi, when he defined the word bid'ah he said it is So you're saying he said that the word innovation is an expression of a path taken in the religion which is invented and resembles the sharia and by whose practice exaggeration in worshiping Allah is intended. That's the definition you've just given. So if we dissect the definition of al-imam shaltabi and we break it up, it's a path within the religion. Okay. So it's something that's been brought into the religion. Fiddini. What do you mean by that exactly? So it means that this act is not from the religion but a person is doing it in a form, in a timing, in an amount that wasn't set. Okay. So it looks and it resembles the sharia. And the person is trying to get closer to Allah by this act. Okay. So pause there then for a second. So if I'm making adhqaw in the masjid and I'm using prayer beads as a means, it's not what I'm getting closer to Allah. I'm getting closer to Allah with my dhikr, with my remembrance of Allah. I'm using prayer beads as a means. Permissible? Beads is a concept that was there at the time of the Prophet. Okay, understand. Microphone was never there at the time of the Prophet. Fine, understand. The Prophet could have used it, yes or no? He could have used it. Did he use it? No, he didn't. He left it, right? Okay. He rather legislated something opposite to it, which is that? The fingers. And he said that the fingers are going to intercede on your behalf the day of judgment. Okay, but we can sit here all day thinking of examples. For example, the Messenger, sallallahu alayhi wa sallam, not to mention that the beads and etc. is an act which is as Imam he mentions this is taken from the Buddhist Aslan. So it's a go back to your definition. So I said that Shah Tibi Rahimullah, he said in his definition, it's a path within the religion. So it's not worldly issues, it's a religious issue. The person is doing it within the Deen and it's innovated. No one done this before you. It wasn't done in the early three generations. The Messenger, sallallahu alayhi wa sallam, it wasn't done. No verses in the Quran is in support of this. And then it resembles the Shari'ah. Shah Tibi Rahimullah said, And the person is trying to get closer to Allah by it. Okay. I now want to go back to a question you asked, Shah Tibi died 30. So how is it that we're taking his definition on something that is very vital in our religion? It's a very big concept. Shah Tibi took this from the Quran and the Sunnah. How? I'll give you an example. You know the famous Hadith of Aisha, which is found in the Sahih, that the Messenger, sallallahu alayhi wa sallam, he said, Anyone who introduces fi amrina in our affairs, that which is not from it, it will be rejected. Man ahadatha, anyone who introduces. So the word ahadatha means a ibtadaa. He brings this to the religion. Man ahadatha, anyone who brings something into the religion. Okay. Man ahadatha fi amrina. Remember, when somebody brings something into the religion, they try to get closer to Allah by it because that's why they brought into the religion. So that's two points now. Okay, I agree with that. So ahadatha means a ibtadaa. He brings something into the religion. The second thing that we take from that is that he's trying to get closer to Allah by it. Right? Yes. Malisa minhu, that which is not from it. Malisa minhu? Yep. That which is not from it. He's trying to bring something that's not from the religion. How can something not be from the religion? Either it's not in the religion in totality, has no place within the religion. Okay. Lamin qaribin wa lamin ba'id. It's nowhere to do, no place in the religion. Or it does have a place in the religion in the sense where originally it has a ruling. But the way that this person applied it, the how that the person done it, is not what the Prophet sallallahu alaihi wa sallam or his companions did it. And it's what Shah Tabi'u was saying when he says resembles the Shari'ah. Resembles the religion. Okay. So that definition doesn't leave that with that hadith that we just mentioned. Correct. So he said a word invasion is an expression of a path taking the religion. You've already explained that in the religion fi amlina, which is invented. You said that min ahadatha. And resembles the Shari'ah by whose, in washmi Allah it is intended. Okay. Who's exaggerates wash. Okay. Fine. Okay. You've proved that. So Shah Tabi took it from the Nusus al-Wahyan. He took it from the Quran. And so he took it from the Sunnah of the Prophet sallallahu alaihi wa sallam. That particular hadith and many other hadith if we bring it together. Even so that's the only definition you rely on. You depend on that single definition. I mean of course it goes in line with the hadith of the Prophet. Of course I take it now. If someone says a definition, we will look at it if it's in line with that which the Quran and the Sunnah came with. If that definition doesn't meet that criteria, then we say that it's rejected. And if it is in line with the Quran and the Sunnah, it's accepted. So I've heard another definition. Why isn't this one accepted? And that is that an innovation is something that has no basis in the religion, but it is deemed and defined as being wajib, as being obligatory. It's not talking about the voluntary deeds, only talking about something that is deemed as obligatory. Repeat that one more time. So an innovation is something that has no basis in the religion. We agree that's an innovation. He has no base in the religion. But the only thing that makes it an innovation is if the person who's doing it says it's obligatory. Because he's trying to implement something in the religion, he's trying to make something out of the religion. So if a person brings something into the religion and he doesn't say it's obligatory, that's only when it's called a bid'ah. Correct. We would have to find out who said that first of all. That's the first question. Who said that definition? I mean, I gave my definition based on the hadith of the Prophet, peace be upon him. Okay. Anyone who says that needs to provide it. Number two, the ahkam, the jurisprudence rulings, they are two, three things. Pay attention that any actor person is trying to do is one of three things. It's either trying to say it's wajib. Meaning obligatory. Obligatory. Okay. Or the person is trying to say it's mustahab. Or the person is highly recommended. Okay. Or the person is trying to say mubah. It's permissible. Okay. Okay. It's permissible. Those three are a legislation. So if you say it's halal, which is mubah. Yeah. Or if you say it is mustahab, highly recommended. Or if you say that it's wajib, those three one thing they have in common that you can't separate the wajib from the other two is that they are a legislation.  Allah is the one who makes something highly recommended. And it's Allah, who makes it obligatory. Okay. No one would say the act they're trying to do is makruh or haram. Don't. Yeah. So the other two don't, they don't fall under what we're talking about here. The person won't say what I'm doing is makruh. It's disliked. No, he's going to say it's either mubah or mustahab or wajib. So my question to you is, who is the person who can make something mubah? Which is halal, in essence. Or say it's highly recommended. Or say that it's obligatory. Allah is the only one who can do that. Look at the ayah. Allah says in Surat al-Nahl. Allah says in the ayah, Allah is the one who shows the true path. This ayah, two individuals commented on it. The first one that I want to mention for now. The first one is Mujahid ibn Jabirin. Mujahid is the man that Sufiyan authority said, If the Tafsir of Mujahid comes to you, then don't look for anyone else's definition. Mujahid, when he came to that ayah, Surat al-Nahl, he said, It is upon Allah to legislate. It is upon Allah to sanction something. So look, this person says mubah. I'm saying Allah is the one who does that. Allah is the one who does it. Allah says, It's upon us to show the path. It's us that says this is the right path, this is the wrong path. So if someone says this is mubah, I'm going to say, you can't legislate. If you say this is mubah, if you say this is mustahab, highly recommended. Mubah means it's permissible, highly recommended. Or you say it's obligatory. All three of them are in legislation.  So you're saying that even if someone says that I'm doing something new, that has not been part of the religion, has no basis in the religion, but it's part of something that is recommended. It's not obligatory. It's still putting something into the religion because something recommended is still part of the religion, just like something obligatory is part of the religion. It's part of the religion. And we all have to really understand is that there's no part to get closer to Allah Subh'anaHu Wa Ta'ala that will take us to Jannah, that will distance us from the Hellfire, except that it was clarified to us. The Prophet sallallahu alayhi wa sallam, he said, There was no prophet before me. There's no prophet that came before me. There's no prophet that came before me, except that it was obligatory for him to convey and tell his people any good that he knows that's going to benefit them. Okay. So my point here is, if you say it's highly recommended or if you say it's halal or even if you say it's wajib, that's a path to good. Agreed. Yeah. So the message of sallallahu alayhi wa sallam has to explain it to us. He has to tell us. There's all prophets that came. Their job, the reason why they came to us in the first place was to tell us what is good from what is bad. So you're doing an innovation. The question here is, you're claiming it's a good thing. Sah, you're not going to be claiming it's a bad thing. Sah, I'm claiming it's a good thing. So if it's a good thing, then Nabilah Muhammad, it was his job to convey that to us. It was his job. That was why he was sent down. Not if it was something that wasn't needed during his time, but it's needed in our time. That's another discussion. We're definitely another. Okay, we're going to come back to it. I'm going to hold you. Yeah, that's a very good point. That's not our discussion right for now. Okay, fine. Okay. Also the prophet, As-salamu alayhi wa sallam, said in another hadith, and Imam al-Shafi' mentioned this in his Kitab al-Risala. He says, Ma baqiya shay'un yuqarribu, yuqarribu kum ilal jannati wa yuba'idu kum inal nari illa wa qadbu'iyin alakum. That there is nothing that will bring you closer to jannah. And there is nothing that will distance you from the Hellfire, except that it was clarified to you. Everything is clarified. Allah clarified everything for us, subhanahu wa ta'ala. I mean, look at Abu Dharr, he said, That the messengers of the Prophet, he died and there was no bird in the sky that flapped its wings, except that he told us something about it. He's trying to emphasize on the point that we were left upon clarity. Okay, fine. Do you want to add anything more on the definition before we move on to the second point, which is what is the default position of worship? So, yeah, definitely. I just believe that the definition of Imam al-Shafi' is a definition which is very good. It's a very good definition. I mean, there are other discussions and other definitions that are out there that are very good as well, like Abdur-Rahman al-Mu'allimi in his Kitab Haqiqat al-Bida'a. He mentions the definition of Bida'a and he gives a good discussion regarding it. But I do want to say something. Every action that we do, whatever action it is, there are two conditions that are needed for the action to be accepted. Okay, go on. The first one is sincerity. Has to be done for Allah's sake. Turn back to worship, yeah. Any act of worship that we're doing has to be done for Allah's sake, sincerity. Okay. And the second condition is, it has to be in accordance to the sunnah of the messengers, sallallahu alaihi wa sallam. And that's why Kitab Haqiqat said, shartu qabool al-sa'i an yajtami'a fihi is'abatun wa ikhlasun ma'a. That the condition of any act being accepted is for any individual is that two things are present. Sincerity that is done for Allah's sake, subhanahu wa ta'ala. And the second is that it's done in accordance to the way that the messengers, sallallahu alaihi wa sallam, did it. Okay. I don't take my religion from a poet. Can you give me any evidence from the Quran, the sunnah? Allah said, فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَ الْأَمَلَنْ صَالِحَنْ وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحْدَةَ فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ anyone who hopes to meet his Lord, الله عز و جلّة. فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَ الْأَمَلَنْ صَالِحَنْ then do a righteous actions. Yeah. Okay, that's the first thing. The second one is clear, but you can't do righteous actions outside the sunnah? Every righteous action, the Prophet did it. You agree to that? Every righteous action, the Prophet did it. Okay. So, the asal and the default position for ibadah is that you're not allowed to do anything unless you have evidence for it, meaning you're prevented and you're prohibited from it. The one who's calling an innovation, he doesn't have to prove it. He doesn't have to prove his argument. He doesn't have to prove his position. The one who has to prove his position and the burden of proof is upon is the one who says that this is a worship, it will get us closer to Allah and it will distance us from the hellfire. And the evidence for your statement is? This is the qa'idah, which is that the default position for ibadah is it's prohibited. And we studied in our Ahman Nasr al-Siddi, Allah's Qawa'id al-Fiqiyah, where he says, which is the last part, which is it's not sanctioned or legislated or permitted, anything that wasn't stated in our religion, you can't do it. So then according to this strict definition, you were saying the companions innovated. What do you mean by how the companions innovated? I've got a hadith here in Bukhari and Muslim, when the messenger, sallallahu alayhi wa sallam, was praying in front of the companions and they came up from Ruk'u and the companions said, the messenger, sallallahu alayhi wa sallam, said, and the companion said, Do you agree that that statement isn't out to worship? Yes, no doubt. He had no basis for this. This was something that was said for the first time. Again, you would have to prove to me that was said in the first time. Okay, no problem. Let's take another hadith. The hadith. All of those, just before we move on to that one, first of all, you would have to prove to me that he didn't get this from the Prophet, number one. But that's a side point. That's not my main response. The second response I want to give to you is, we're talking about after religion has been completed, the religion was still going on. It was 23 years that the deen was carrying on. I'm talking about after the ayah, اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام الدينة Today I have completed your religion upon you. When that verse came down, which is the 10th year of the Hijriah, where the messenger, sallallahu alayhi wa sallam, told his companions, this is it. The religion today is complete. After that ayah, no hukum came down. Okay. It wasn't the last ayah. It wasn't the last verse that came down. But it was the last verse. And after it, no verse of any ayah came down, any jurisprudence rulings. And the third, third answer that I want to give in response to that is, the messenger sanctioned it after he did it. After he did it, yes.  Who approved your act? Who said to you what you're doing now? It's fine. It's allowed. Because this companion, even if we say for the sake of argument, that he was, he did it, without the prophet sallallahu alaihi wa sallam telling him, or without him getting it from the messenger alaihi sallallahu alaihi wa sallam, if we say that, then he got allowed to do it. We now know it's a sunnah to do it because of what the prophet said. There were times that the sahabas did something and then the prophet sallallahu alaihi wa sallam approved that this is wrong. They can't do this. And he corrected them. So we accept it because of what the prophet said, alaihi sallam, and that's what made it a sunnah. Not the companion's mere act. You said for every act of worship, the default position is that it's not permissible unless you have a proof. Yeah, after the religion is complete. Oh, after the religion is complete. Oh, without doubt. So the companions took a different methodology to us? No, they didn't. I said to you that the sahabi was at the time when legislation was descending, the Qur'an was coming down, the sunnah was coming down. We had the messenger who can correct them and say, this is right, this is wrong, you can't do that, you can't do this. Sallallahu alaihi wa sallam, alaihi, okay. The sahabas were on different levels. They were fukarha, jurists. There were some sahabas who were not as knowledgeable as the great senior scholars, sahabas. They were coming not very often to the prophet. They would do things that the other companions wouldn't do. So this is important to take in mind. My argument here right now is using that for this, is qiyasun ma al-faniq. Why? Because the religion is complete. And I came down saying, this is it. This is what Allah is pleased with. Haddahu. Allah is pleased with what came down. On that day when the ayah came down, al-yawma aqmalatu lakum dinakum wa atumamtu aalikum ni'mati wa radhitu lakum al-islami dinaa. Al-iman malik came and commented on that the hadhi ayah.  Al-iman malik said, anyone who introduces something into the religion manib tadaa fi l-islami bidaa he introduces an innovation into the religion yaraaha hasana he sees it to be good. Faqad za'am this person has claimed anna muhammad anla liyanallaha muhammad ankhana al-risala he has deceived us in the message. Why? Allah said, I completed the religion. No one can dare and come and say the religion is not complete. So the second thing that's only left for you is to say the Quran was complete but I have this good. It was part of the religion. Muhammad didn't choose to convey it to us, alaihi salatu as-salam. Okay, so every act of worship that he didn't tell us about or he didn't tell us to do it's misguidance essentially or it's not a path to good. Yeah, without doubt. Okay, so the companions compiling the Quran. That's an act of worship. Do you agree with that? Okay. Any act that the messenger could do, could do. Yeah, he could do, yeah. He could do that act. He could do, yeah. He could compile the Quran. Okay, the need was there. Okay. And he didn't do it. So now this is part of your definition. You're adding stuff into your definition. No, that's the definition of Al-Mamashal Tabi. We're going into more. Tudah-i-Shara'iyati. That's what it goes under. It goes under that. It's more detailed. If I could have gone into it too long the statement of Shah Al-Tabi but I left it to make it simplified. I can anything that the messenger could have done. Okay. He could have done it. Meaning he can't do microphone because there wasn't there at the time. Okay. So he couldn't do it. Fine. Plus this is worldly issues. Something he could have done. Yeah. He could and he chose not to do it. Okay. And the need was there. Okay. So he could have compiled the Quran. Number one. Okay. He chose not to. He chose not to. There wasn't a need there you're saying. And there's not a need there. Okay, Jameel. Let's go back to the Prophet's birthday. Sallallahu alayhi wa sallam. He could have celebrated his birthday. He could have, yeah. He chose not to. There was no need at that time. We need it. He's around. He's around the people. How is there no need? Because he's around the people at that time. They're living with him. No, no, no. The people celebrating the Prophet what are they doing before? They want to remember him. Was the need of remembering not present at the time of the Prophet? Yeah, but they were not this particular. No, no, they don't say it because they want to remember the Prophet. They say because they love the Prophet. Okay, fine. But they also want to remember him. Which let's all bring it together. Love is there, right? Yes. So loving the Prophet was it needed at the time of the Prophet? Yes, it was. So that same seven is still today. But not as much as we need it because we're not seeing the Messenger of Allah. So you're saying that the Sahabas they needed to remember the Prophet just because somebody's with you and present doesn't mean you don't need to remember them. Okay, it doesn't eliminate that. Also love, the love was always needed. Why didn't they do it? Do you get it? I want to mention another very example a very powerful example which is the issue of Sheikh Al-Assam Teimis said something very powerful. Sheikh Al-Assam Ibn Teimis said by following up the Quran and the Sunnah and Ibn Teimis is a master in that. He said with induction, meaning getting the verses, looking in each of the ayat, looking at the hadiths. Okay? He said we will know that the Ibadat that which Allah made obligatory. So Allah forced it upon us. Allah made it. It cannot be established except by legislation. This is by induction of the Quran, looking at every verse. We know that any Ibadat which is obligatory or it's recommended in which Allah loves you can't affirm it unless there's a shara'i text for it. And this is exactly how the pious predecessors understood it. Give an example. As many examples I can give you but I'll give you one. I still over in the Kitab Al-Faqih wa al-Mutafaqih by Khatib Al-Baghdadi and Abu Nu'ayn mentions in his Hiliyatul Awliya wa Tabaqatul Asfiyah that Imam Malik at his time, a man came to him and he said to him Sufyan Ibn Uryayna said that he said a man came to Malik Ibn Anas, Imam Malik, Imam Badan Hijrah. And he said I want to do I want to go and do Umrah. I want to go to the Ka'bah Umrah or Hajj. I don't remember which of it it was but he said I want to go and do go to the Ka'bah. So he said I'm going to do it from the house of Allah Az-Zawajal. I'm going to do it from Medina meaning a distance before it in the Qabri Nabi Zah. Next to the Prophet's grave I'm going to start from there.  So I'm going to put myself with extra effort in this act. And Imam Malik said to him Don't do that. He looked at Imam Malik and he said I'm going to add little miles. What's that going to be? Is that a real problem? And Imam Malik said to him No. But what is a problem is and that you do something that you believe is noble and it's righteous and good that the Messenger didn't do. And then he recited the ayah to him or you see them Another example another story They call him Sayyid-ul-Tabi'in based on his knowledge and others they say it's Awais-ul-Qarni and as both of them are on the indifferent prospects Sayyid-ul-Museyib as Imam Malik mentioned in his Kitab Sunan-ul-Kubra that Sayyid-ul-Museyib Rahim-Allah a man prayed after Fajr and he prayed so many raka'a just kept praying and praying and praying and praying and he was doing long ruku'a and everything and an Imam this great Imam Sayyid-ul-Museyib said to him Don't pray The man then said to him You azeeb-ul-Nillahu Allah is going to punish me for your salat and to pray Yeah, if we're doing a ritual it's hard to worship I'm praying And Allah says in another ayah I've never seen him pray if he prays The person is prohibiting a slave from praying Look at what he said to him No But Allah is going to punish you in what? Khilaf-ul-Sunnah that you oppose the Sunnah So why is he Why is Sayyid-ul-Museyib and Malik-ul-Nasin Why are they saying to this man that No, don't do this It's because the default position in Ibadat is that you can't do it How far do we push this concept? For example, some people say even dividing Taukhid into three categories is an innovation And if we go back to those three principles that we discussed that the messenger could have done it He could have done it, right? He didn't do it And there was a need for it And there was a need for this Wasn't there? It's very important that you understand No one is getting closer to Allah by the taqseem of Taukhid People are getting closer to Allah by the concept of Taukhid See my point This taqseem You know, this taqseem this categorization It's mimbabi tesheel It's just getting easy for you Okay Just like nawaqud-ul-wudu You know, mubtilat-ul-salah It's really just to get things easy for you to understand To say this is a shard And a shard means maya lizamu min wujud-il-wujud wa laya lizamu min ad-damil ad-damil And to say this is a rukun And this is what rukun means And this is a wajib And this is what a wajib means It's a way of breaking down knowledge to make it easy for the shudder That's just a way to make things easy for you But no one's getting closer to Allah by these particular taqseemat The people are getting closer to Allah by the concept The concept No one's getting closer to Allah What if you have a legitimate attitude worship An attitude worship that everybody agrees Like you said, it's a good thing Like praying salah Or for example, making du'a You're making du'a after every single prayer So you've specified a time for it What would you say about that? So now we're going into the issue of taqsisul ibadah To specify ibadah at a particular time And a particular place Or a particular situation That the messenger didn't do it in alaihi salatu salam This is an innovation It's an innovation You see, we don't just follow the Prophet Muhammad in the actual legislation We also follow him in the way he did it I'll give you an example The Prophet Muhammad said in the hadith Allah is shy And Allah is generous If he raised his family in the world, he didn't go to Masifrah No slave raises his hands up in the air And he asks Allah for something Except that Allah gives it to him Subhanahu wa ta'ala So du'a generally you raise your hand That's what the hadith shows What about if I was going to the toilet And I said And then I went into the toilet And then when I came out I said He would say to me No, you can't do this What are you doing? The reason is because The Prophet that said it in this hadith Is a Prophet who didn't do it in this situation I see Okay Even if you have a proof for it Of what you just happened to be a proof for it For example, last season Quran Remember your Lord with complete devotion Making du'a after every prayer Is remembering your Lord with complete devotion Is it not? That's the Prophet who brought this verse to you Read it onto you You took it from him Didn't practice it here You need to follow him in that He knows it better than you the aya His job was to teach you How to apply that verse And he chose not to apply it there So we follow him in it Aleyhi salatu aleyhi salatu as-salam Okay And I have to say That all good is in following the self And all evil is in that Which the later people came with Because we know based on the hadith of the prophet aleyhi salam كل بد'aatin dalala Every innovation is misguidance You're saying from كل بد'aatin dalala You mean the كل here means everything Yeah, it's every innovation Even though Allah says in the Quran To damiru كل شيء بعمر ربها Everything كل The word, same word that you're using Is used here Everything according to you was destroyed By his command Even the throne of Allah was destroyed then If it means everything So the aya that you're reading In Surah al-Hakaf Allah is saying To damiru كل شيء بعمر ربها This aya The word كل is still general What do you mean by general? It means everything Everything Okay General, it means everything Okay Because if you look at the last part of the verse Allah says To damiru كل شيء بعمر ربها With the command of its Lord Okay So everything Allah commanded To destroy it It destroyed all of that So the generalization is still there As Ibn Jareed mentioned it Ibn Jareed is the one who pointed this out Fine So but if you're saying كل means everything Then we discussed earlier That the worldly innovations Are not innovations But the messenger said كل بدعطين Every innovation Is misguidance So this is misguidance Okay, a microphone According to your definition of كل The كل here means everything Within the religion It doesn't mean everything Outside the religion You bought it now You specified it Why? Because we're not talking about You see When you're doing this act right now Are you doing it For religious reasons Yes And then you'll That's what we're talking about We're not talking about anything worldly But the messenger said Everything And you said everything means everything Oh it means everything Within the religion Why have you added within the religion? Because manahadatafi Amina You have to bring the hadiths together Anyone who innovates something Within our religion Within our affairs It's not about the worldly issues No one to have Like we have other evidence for that The prophet said You know your worldly affairs better than anyone I mean do it You see It's the deen that's been spoken about here This is the religion we're talking about here If that's the case again I believe that the companions Didn't understand it like this For example Om Lebn al-Khattab When he gathered the companions For Salat al-Tarawih He said this is a bid'ah Hassan As a good bid'ah This is part of Bid'ah It's part of innovation But he declared it a good one And not misguidance Okay The scholars have many responses to this I'm going to take inshallah To Allah four points Number one Is the response of Sheikhul Islam ibn Utaymiya Ibn Utaymiya said that Al-Imam Umar radiallahu anhu He is talking about a linguistic The lexical definition of the word bid'ah That suits you Yeah Quite it suits you To assume he was talking about that I mean he's a great imam Sheikhul Islam ibn Utaymiya I mean of that calabah Of that status But one can agree or disagree with his Shaatibi I was talking about Shaatibi Said that his usage of the word bid'ah He is Majaz It's metaphorical It's actually not literal The third one Is the one I prefer Okay go on Which is it's from Which means Which basically means That a person will use a word For the sake of the context Allah uses it in the Qur'an What did Allah say A person he did something evil to you They killed a family member of yours Okay and that family member is now dead Allah says That evil he did is an evil in response Which is to kill him But your killing is not evil in response It's actually good I see right It's justice Allah used the word evil Because of Mimbabi al-Mujanasa Because the word evil was used here It went with evil Okay The Arabs used this How? How The Arabs the first they say It comes Means literal and a hidden sentence Omar could mean both Someone actually said to him But Omar this is a bid'ah And then he said to him Then this is a good bid'ah He went with the word bid'ah That was mentioned and he said It's a good bid'ah Just like Imam Shafi'i Somebody said Somebody came up to him When they saw his love For Ali ibn Abi al-Talib And the Prophet's family And they called him Al-Rafidi And they said If loving the Prophet's family Makes me al-Rafidi Then everyone know I'm al-Rafidi Okay You get my point Yeah The second one is No one said it to Omar But it came to his mind That someone could think this And he said This is a good bid'ah The fourth explanation I want to give for Omar's quote is Another chain of narration That came regarding of what he said Go Then it's a good innovation If Because and you know what proves that Omar couldn't have not meant it Is it Go on What did we just say bid'ah is It's something that wasn't done before you Right Yes But it was done The tarawih that you're talking about It was done before him Nabila Muhammad did it He led it for a couple of days It was legislated in our religion Salawatullah wassalaamu alaikum Omar could not have meant that Okay The issue I have with this Kind of approach to innovation Is that you're making the religion Very exclusive And you're making it seem And we've done previous episodes As well And all of them seem like you're saying That we're upon the truth And nobody else is upon the truth No, definitely I'm not saying that I could be right I could be wrong in my personal Evaluation of things I can I'm not here again To speak for myself and my positions But I'm bringing an issue Which I haven't yet Brought that doesn't have consensus Everything I'm saying so far That I've discussed on these podcasts Are generally that which I've brought For From the Ketab of Allah From the Sunnah of the Messenger As-Salaamu Alayhi wa-Salaamu Alayhi wa-Salaamu Alayhi And I transmitted each maa Like for example You said the word كل بدعة ينظل لالا Does it mean every innovation is misguidance Let me give you two Sahabas Who understood it like that عبد الله يمن السعودة عبد الله يمن عمر كل بدعة ينظل لالا وإن يراها الناس وحسنة Every innovation is misguidance Even if the people see it good A statement is عبد الله يمن عمر And the other statement is اتبتبع ولا تبتدعوا فقط كفيتهم كل بدعة ينظل لالا Follow You have been sufficed You don't need to legislate There's no need for you to sanction things Allah has sufficed that role from you You don't have to do that فقد كفيتهم This burden has been uplifted from you Just follow Just be a slave, follow And then look what he said after that He said And every innovation is misguidance So the Sahabas Like عبد الله يمن عمر And عبد الله يمن السعود They've understood it like that That it will be an innovation is misguidance Look at عبد الله يمن السعود When he came to the people who were using the pebbles That you mentioned before at the beginning عبد الله يمن السعود What did he say to them? Maybe like Muhammad's clothing hasn't worn out yet His pots and his pants haven't broken yet Here you are doing an innovation What was it that they were doing? What they were doing was They were doing tasbih With beads And one would say هللو مئة كبرو مئة سلا إله إلا الله 100 times And it will be silent for a bit And then when they finished the 100 عبد الله يمن عمر Said to them This is an innovation And they told him والله ما أردنا إلا الخير We didn't intend except good And then he said How many people intended good but never got it? No doubt there are some things that are innovation But to take a legitimate difference of opinion Between the scholars And to say this is an innovation That seems like extremism For example, we return back to the Prophet's birthday Sallallahu alayhi wa sallam Didn't great scholars like Ibn Hajar and Suyuti say that this Is a permissible? Both of those Imams that you mentioned ابن حجر العسقلانين And many more And Jalal al-Dunus Sulti First of all, Ibn Hajar We have to put it out there In his own works ابن حجر No way has he ever said that he believes The permissibility of celebrating the Prophet's birthday ابن حجر He himself he never said it in any of his works Okay In his own works But it was transmitted that he believed his permissibility By Ibn Jalal al-Dunus Sulti Not that we don't trust Suyuti We trust him We trust his transmission But it would have been more Stronger in our minds If we were to see in his own works Would you have accepted it from him If he was in his own works? Not legislation wise Remember Scholars, they need evidence Their statements need evidence They're not used as evidence That's a golden principle that we need to hold on to Ibn Hajar is not a delil Wala suyuti Wala bin Utamia Wala abd Muhammad abd al-Wahab Wala ibn Ubaaz Wala al-Albani Wala bin Uthamin None of these people are proofs in and within themselves They all need to bring evidence on their own arguments So now we have Ibn Hajar being said that he believed it Yeah Okay And I am Suyuti mentioning it And Jalal al-Dunus Sulti Both of whom are supposedly Ibn Hajar and Suyuti who believed Based on those who say he I mean Ibn Hajar they say that he believes it Yeah And Suyuti Both of them said that it's an innovation So they admitted that it's an innovation And then they said it's a good innovation Okay The question here, we have the mess in Ja'a Ahsanuman nattakabilad The mess man who spoke The most eloquent of people And Ibn Hajar himself said This hadith is Qa'idatun kulliyatun A very comprehensive evidence And it shows generalization Bimafumihah wa mantoqihah The Kullu Bida'atin Dhalala it shows Generality in all of his essence Rather I'll say something to you The word Kullu in the Arabic language They say it's Aqwa siyagul umumi fisiyagil isibat It is the strongest form of generalization When it comes in the context of information It's a powerful And then look Kullu Bida'atin is not the only generalization There's another generalization Man amila amalan lisa ali amuruna fawarad The word man is a shard It's a condition And we have amalan which is a naqira Naqira to fisiyagil shardi to fidul umum What does this mean? So the word man Anyone who does an action That's not from our actions Man amila amalan lisa ali amuruna That's not from our affairs Fawaradun is rejected in his face Here he says anyone who does any action Mawlid or other than it It's rejected So there's another evidence here Which is man shard Amalan naqira Naqira to nfisiyagil shardi to fidul umum It shows generalization It's like the word intubudu shay'an Or tukhfu If you hide something Or if you make it apparent Look what it's been used here Intubudu shay'an Then if you make something apparent Shay'an is indefinite Which is the naqira In is a shardi It's a conditional It shows generalization It's anything you try to bring out So what I mean by that is The word kul shows generalization When Allah said subhanahu wa ta'ala Inna kulla shay'in khalaqinahu bi qadr We created everything with qadr Are you going to say that this kul is not generalization? So once Suyulti says This is a good innovation Or al-izm al-Abdu-Salam says The bida'a bida'atani, the innovations are two types Bida'a hasala, bida'a We're going to say first of all We need to set the priority straight Allah says Follow Allah and his messenger And do not follow anyone besides them We have to ask ourselves Suyulti is an imam We respect his knowledge And his understanding Bida'a hasala is an imam We respect and we admire his knowledge But if they go against Allah and his messenger Unintentionally I am not going to go against Allah And his messenger intentionally So none of the salaf Or the companions celebrate the prophet's birthday Never heard of Never done Look It came 400 years after the prophet's salama And the people who brought it were criminals The fatimine historically Who were the ones who brought the celebration Of the prophet's salama And you can go to al-Bida'a and al-Nihayah And al-Khut'at by al-Maghrizia and other books That state the reality of these people Look at it The celebration of the prophet's salama's birthday We're the ones who say it started On the 4th century We're the ones who say to them That the fatimine were the ones who started it On the 4th century They're coming back and saying no To the fatimine So they know that They're scared So they know what they said They said So they push it even further So 7 centuries 700 years after This is when it became permissible We've talked a lot about bida'a And obviously we know that the opposite is the sunnah And we know that the sunnah is made up Of the prophet's salallahu alayhi wasalam's speech His actions His approvals So why are you then adding a fourth thing Into there and saying that we also have to Follow him in what he left The prophet's actions Are what he left It falls under that one Actions and leaving are the same thing How? If I'm an action that's me doing something That's not me leaving it Allah said in the Quran What does that mean? We're not talking about We're not talking about leaving Prohibiting evil, we're talking about leaving doing good I'm just trying to use from that verse That leaving off is an action That staying away from something It's An act It's a form of act So that needs to be understood Plus We follow the prophet's salallahu alayhi wasalam In what he did as much as we follow him In the things that he left We follow them in both Whatever he did We follow him in it And we follow him in whatever he left I'll give you an evidence for that Imam Musa narrated in his Sahih from his hadith Jaber ibn Samurah Jaber ibn Samurah he said I prayed with the messenger Salatu l-A'id I prayed with him Salatu l-A'id I prayed with him I prayed with him Salatu l-A'id I prayed with him more than once More than once Okay There was no Adhan And there was no Iqamah Okay Jaber ibn Samurah is trying to say I prayed with the messenger Salatu l-A'id I prayed with him And he never done no Adhan And no Iqamah What is he using as an evidence To say that you can't do Adhan and Iqamah for Salatu l-A'id The fact that the messenger didn't do Adhan and Iqamah The fact that the messenger didn't do it We don't do that today There's no place where the messenger said Don't do Adhan and Iqamah We're using the Prophet's Turuk that which he left A.S. He's leaving off this act is what we're using Could it not also be said that actually The action that he's doing here Is praying without Qulani Adhan and Iqamah That's the action It's not necessary that he left something That's the same Salatu l-A'id A.S. is like Jum'ah Whatever Jum'ah needed So does A.S. need it Why do you do Adhan for Jum'ah To call the people right The need was there But he didn't do it A.S The hunger for calling the people was there He chose not to do it We follow him in it The way that we will do Adhan in Jum'ah Because he did it And we will leave off the Adhan And the Iqamah in Salatu l-A'id I'll give you another issue Bukhari has in his Sahih A chapter where he called it Which is that you know the Ka'bah has four sides Two sides face Yemen And two sides Two corners of its faces Yemen And the other two faces towards Sham We are permitted to touch the two sides Which are facing Yemen Yemeni corner And the other one we can touch those sides Because the messenger did it A.S But the two sides that are facing Sham We're not allowed to touch it Now this is the Ka'bah The two sides you can and these two sides you can't Abdullah ibn Abbasin Bukhari narrated in his Sahih That he saw Muawiyah ibn Abi Sufyan The great companion Muawiyah Touching four sides of the Ka'bah Touching four sides of the Ka'bah So Muawiyah When he touched the four sides of the Ka'bah Ibn Abbas saw him Ibn Abbas came up to him and he said Why are you touching the four sides of the Ka'bah Don't touch it Keep it in mind And remember That Ibn Abbas is using that the prophet Didn't touch it That's his argument The prophet didn't touch the other two sides The two sides that are facing towards Sham The messenger didn't touch it He's using it as a proof So Muawiyah responded by saying to him In the house of Allah There is not a place we boycott Okay I now want to use that same argument For the celebration of the prophet's birthday The Ka'bah is something we love We love it We honor the Ka'bah We admire the Ka'bah We love the Ka'bah We love the messenger Even more We haven't left The celebrating of the prophet Because we hate it Ibn Abbas didn't tell Muawiyah To leave of touching the other two sides of the Ka'bah Because he hates the Ka'bah He wants the boycott the Ka'bah He left it because he didn't see the prophet do this And we will say the same We didn't see no one celebrate the prophet's birthday We didn't see him say celebrate my birthday And we never left This act Except that we want to follow him in what he did And what we stayed away from And that's the statement of Ibn Hajar Mentioned in Fath-ul-Bari Right after that story of Muawiyah and Ibn Abbas That He said We did not leave of touching the Ka'bah Hajar al-Lilbayti Because we wanted to boycott the house of Allah But we will follow the sunnah And leave But we will follow the sunnah By doing what we Saw the prophet do And we will follow the prophet In that which he left But there's people out there who genuinely celebrate The prophet's birthday because they love him They want to get closer to him They want to get closer to Allah Through those celebrations Some of them, it's the only time that they go to the masjid Perhaps This kind of acts And now you're saying all of these guys are wrong So you're just saying that they're sincere And they genuinely want to get closer to Allah That's just one pillar if we accept that there's sincerity There's one pillar that they've got The other pillar is missing Which is It has to be in accordance to the sunnah of the messenger Not to mention I don't believe there's sincerity even there In the first place Because when they go to those places A lot of those places where the prophet's birthday Is celebrated They read the burdah of Bursiri What's that? Where they celebrate and they chant And sing about Bursiri's praise of the prophet And in there is that which goes against sincerity What if they feel like that's getting them closer to Allah Shirk? Because that's what Bursiri says He says He says From your generosity is this world You gave it to us And from your knowledge is the knowledge Of what's written on the Lo'hu Al-Mahfoud A'radhibillah So the first pillar Is not even there It's actually missing Okay but you'll appreciate not all of those celebrations Are like that There's some people who just go do this Remember him Maybe they're praying acts of Voluntary acts of worship Stuff like that The chairs put there and the prophet's Is sitting there and that's what they say And they hug it and they I'm saying both pillars are genuinely missing And if for the sake of argument Mimbabi Tanazul Just a late discussion Go forward If I say the khlas has been met Then itibaa is missing So both have to be present simultaneously Both of them have to be met Are you ready? The best work I'm done I have to be done with sincerity And I have to be done in accordance To the Sunnah of the Prophet I'm saying Every path to Allah Is blocked Except the one who takes the path That Nabilah Muhammad took That's the only road We know that will lead us to Allah Just like now I'm gonna go to Dubai From Sharjah There is a road that you need to take You can't just make up your own road And say you know what I'm gonna try to find my own way To go to Dubai No, there's a road that is set That was made, that was paved Take that road Every road to Allah is blocked T-junction Is closed off The only path, the only road That Nabilah Muhammad took Because look What does it mean when we say What does it mean? It means You obey him And what he commanded you And you believe him In news he told you Which Which You stay away from what he Prohibited you from And you don't worship Allah Except in the way that he mentioned it to you Four things Okay fine Give me some advice then Say for example, I'm in a position where I understand what you're saying about innovations And the danger of innovations But I'm in an area where my family Perhaps might be falling into some of these innovations My local masjid, the Imam of the local masjid Is falling into some of these innovations What kind of advice would you give me then? My first advice to you is never be little innovation Never be little it Because innovation starts very small And Allah grows until there is no boundaries for it Remember the story of Abdullah ibn al-Mas'ud When he saw those people Doing dhikr in congregation With the pebbles The narrator mentioned Those were the people that ibn al-Mas'ud Said to them, he said to them And you guys are going to open A path of destruction You guys are heading on a path of destruction These people, all they were doing Was making dhikr in congregation Using pebbles They weren't harming anyone They were the ones who fought against ibn al-Mas'ud In the battle of Niharawan It's not as bad It can't be as bad as doing major sins Like committing zinnah and drinking alcohol Innovation, it's worse than that How and why? From two angles it's worse Number one, the one who is doing innovation Is attributing this to the legislation of Allah Far greater than the one who is doing the sin Second is The one who is doing the innovation Will not genuinely repent Because he believes he is upon a path of good Whereas the sinah He will never attribute this to the religion He will never say, this is what Allah said And this is what the messenger said He will say to you, i can make dua for me I know i'm on the wrong path I'm finding my ways Just keep me in your dua And he genuinely knows That his misguidance is wrong But the innovator Allah told us The person genuinely believes he is doing good He genuinely believes he is getting closer to Allah He thinks, this is I'm holding onto a path That's going to take me to jannah and distance me from the hellfire And the prophet said Sorry just the eye of the Quran What is the translation? My eye means, shall I not tell you the ones who are lost They are erupt and they are destroyed It's the ones who are doing wrong But they think they are doing good The prophet told us in the hadith Allah veiled repentance From the innovators The prophet said that to us Why? Does it mean that repentance is not open for the innovator? No it is open for him But he just won't go that direction He won't knock on the door of innovation Sorry the door of repentance He is on a path of guidance He believes he is doing good There is no reason for him So bringing back to the point I was mentioning The ones who are The ones that were doing the beads And they were counting with the rocks and the pebbles And they were doing the congregational Jama'i Dikr They ended up taking sword And fighting against the prophet Asim's cousin A man who was promised jannah alive Because once you open that door Of innovation is good and bad There is no limits You start adding things into the religion There is nothing to stop you here now And you are going to be that That is going to grow and it is going to grow And it is going to grow until there is No way to get out of it Okay we can return back to advice The first piece of advice is never be little The second advice that I want to give To those people is What makes innovation grow Ignorance of the religion The person should nurture themself Upon knowledge, learn your religion Learn your deen Have understanding Shaytan comes to the people based on ignorance The reason why ignorance comes to us Is by The people of knowledge are going No one is taking that knowledge from the people of knowledge And then what is left is the ignorant ones Questions are asked And they answer those questions And then they give the wrong verdict And then innovation is being implemented Learn your deen And understand the deen of Allah So the third point which is Going overboard with righteous people The person is righteous There is no denying about it This person is a good person But you are going overboard on him He is not infallible They were worshipped The people were overboard with them And worshipped them finally So don't go overboard with people Whether those people are scholars Whether they are father figure Whether they are your actual father Your mother, your cousin, your uncle We need to follow him No doubt following him But we are talking about going overboard In praising him and going overboard He is not permissible They believe that if you praise the prophet Too much you've never praised him enough No, no, no, no He said Don't go overboard with me like the Christians When the Christians went overboard with I also want to say that Personally What I found was A person should stay and avoid Reading into these shubuhat These doubts are brought We only try to mention them Because we know that it's out there And it's been mentioned by many, many people But generally A person should avoid and stay away From reading these doubts And looking into these doubts And trying to understand these doubts Because the reality is A person should avoid these shubhats But they should learn about the dangers Of innovation And they should also Learn about What the scholars have said about innovation But these Contemporary doubts are being brought By Abdullah Luwamari Who tried to write many books On the issue of Sunnah to Tarkiyah He wrote a Kitab on it He wrote another Kitab on the issue of Bida'a and the Mahfoum of Bida'a Arafaj These individuals are misguided Corrupted individuals And Once you just avoid their works And not busy themselves in reading these things When you have real Nobu imams The pious predecessors, they are Quala And what they've said And I honestly would say personally That the person should give out time to reading The Kitab, the Kitab, the Kitab, the Kitab The Kitab, the Kitab, the Kitab, the Kitab, the Kitab The Kitab His Kitab is very good Even though they say That he didn't complete the book And also, Abdrahma Yahal He talks about the reality of Bida'a Okay Okay Just before we wrap up One other question that comes to mind Is what if I have family members that are Upon these kind of innovations How do I treat them? Number one, make dua for them Check out anyone, family member Who falls short in the Deen Whether they may be into sins And you make dua for them That Allah guides them If you do Jalilayn at night time You stand up and you beg Allah az-wajal Whether that be innovation as well You ask Allah for them Or whether they're in disbelief and they're not Muslims You make dua for your parents You make dua for your cousins And your sisters and your brothers Who are, whether kufr might be the problem Or bida'a might be the problem Or al-isyan, general disobedience of Allah az-wajal You need to make dua for your family member This is the way Allah az-wajal Insha'Allah can bring them back to guidance The second thing is definitely advice But you can only advise When you yourself have something to advise them with Faqih du shay'in la yawti One who doesn't have can't give So you need to equip yourself with knowledge And understanding Many people, they go out And they want to discuss these issues On, you know Little knowledge, they want to go And they get demolished And the religion, you can only Debate for this deen And you can bring arguments for this deen When you have textual evidence The poet said This religion came to us Through textual Quran and Sunnah And that which the highest predestines were upon Text, chain, you'll check it It's all in front of you It didn't come to us And it wasn't transmitted to us Based on intensive reasoning And deep thinking And delusion and not It didn't come to us like that It came to us through textual evidence So if you want to guide your family members If you want to talk to them If you want to preach to them You first of all need to equip yourself You have to understand What is and what isn't I hope you enjoyed and benefited from that discussion Please do share it with your friends and family members If you feel like they might benefit too And don't forget to hit that subscribe button below So you'll notified of any new episodes Check out www.theheartseatpodcast.com That's theheartseatpodcast.com On there, you'll find a link to The Heart Seat Podcast On there, you'll find a link to The Heart Seat Podcast On there, you'll find a link to The Heart Seat Podcast On there, you'll find a little bit More information about the podcast And you'll also have the chance to vote For which topic you'd like to see Discussed on the show You can also ask questions on the website To the speaker himself about these Contemporary modern day issues Until next time In the hope of Allah Peace be upon you Peace and blessings be upon you