بسم الله الرحم الرحم الحمد لله والصلاه والسلام على رسول الله صلى الله عليه وعلى اله وصحب وم ولام عل ورحمه الله واتهد you and opp in to disc some topic that to our community to our scholars our students of welcome hinat from gaz وهلام ورح اللهه الله واته جزك الله خير ما شاء ارشاد ما شاء الله تبارك الله شيخ ارشا الله make i that very much ising masah we in cape af as especially cape we have so much love for people from pal yes yes yes this is been do that for the last 20 years اجد and we saw the area around it many of them have the palestinian flags and the palestinian what is it the big building that has the palestinian flag and really this is overwhelming overwhelming of course i have to say that and i mention this in number of occs that palestin in particular they very att touched and to the people of south africa because of what the previous government has done which is to take this genci this zate to the icj and we are in شا confident new par confident inall that this will be the case and we are confident that muslims in south africa or south african muslims will continue pushing their goverment and doing the good work until in the palestin free from this homy from this colonialism from this oppression that is carried against them by maybe many countries not just by the israel occupation allah amen you have been doing beautiful work masallah in the field of contemporary islam and it’s a subject that’s close to my heart and it’s a subject that we should all be concerned about um as traditional scholars we come from traditional seminaries get equipped with the traditional sciences and then we come into a world where we are faced with so many challenges modernity feminism uh all the isms you know and uh it often puts one at the back foot because now as a traditional scholar a graduate young graduate you come out and you have to face all of these challenges this is essentially the core of our discussion here so the first question is going straight for the core what what in your opinion she is the role of the scholars in okay good جكير first of all i want to say also الله for hing mec and in house bless bl as وسلم سي العلماء ورثه الانبياء انبياء اللهل و شعيب اريد الا الاصلاح ما استطع صلى الله عليه واله وصحبه وسلم اعبدوا الله اعبدوا الله ولا تشركوا به شيئا الله جل وما ارسلنا من قبلك من رسول الا نوحي اليه انه لا اله الا الله الا انا فاعبدون ولقد بعثنا في كل امه رسولا ان اعبدوا الله اصلاح توحي عبا اللهل وع الله ق لا اله الا اللهه عباده الحاكميه جماعات العباده العباده take عباده الله الاصلاح قوا لا اله الا الله الله ورت ان اقل الناس حتى يقولوا لا اله الا الله asit strat ach also vision to ach those gos then we see more differences between muslims so some people focus on this spirit strategy to ach a spirit go this is their nature some people focus on may political strategy to خه خلافه اسلام اسلام grou they the جها milit way toch the diff is j of اللهل وقد بعثنا في كل امه رس نعبد الله اعبد الله الله عباده عبا sy based perspective and this is the case with so many groups so many groups this is why why is this without mentioning the name of any group because they that this is the meaning of i and they were influenced by limited understanding of that main صل الله علسلام على خ and they ignored that’s why they are not interested in political acis they are not interested in fixing the financial system are not interested in fing systems and now many who very famous they are focusing on individ and main spirit and social and they are not promoting any any activ that le to influ ching making اص wr systems corrupted syem anisic syem m why do you think that why does this tend to be the case that scholars would navigate towards the individual individual the individual t and there seems to be a lack in the broader sense of things because as i said the limited understanding limited understanding of ib and also this is very peaceful it doesn’t put them into troubles because fixing systems is far more challenging than fixing individuals more challenging and you need challeng system the global system lo sy and want you are cheng as said the theor they don’t want to do that and unfortunately see what i always say that if you are unable to do it don’t discourage others from do it and don’t make what you can’t do as the right thing and this you know like the is because they are do make as the thing if for example simple in my life if i can’t fast i should not discourage people from fasting if i can’t do any to fix the systems i not say to people no just was of time so and there some other reasons butan you know you perhaps not in the position of feeding the po or giving to the poor because you don’t have but for the very least yes you know encourage the feeding of the po and don’t discourage it exactly if you can’t do it at least encourage others to do it absolutely علما علماء دصلاح الله ج و اصلاح الفرد واصلاح المجتمع in allev okay in brief no one say no the just gu people الله gu are you talking guiding individual guiding systems allah difficult حال حلالان س حلال حال حال اوكي كمب this sch this means this idea of fixing indiv won life is stic life interconnected theal syu education syem syn syem all conn j j brief to make the indiv and make systems worshiping subhan and i mean even even now in light of current horrible genocide taking place in in gaz we have an example of this if people are not free to practice the islam to live in their homes without fear of k mder this is aong that is the job of particularly take that as battle that take people ولع الله الناض فسدت الارض ايه ولولا دفع الله الناس بعضهم ببعض لهدمت صوامع وبيعه وصلواته ومساجده يذكر فيها اسم الله كثيرا لاف تدافع تدافع يش ag are we the 5 minut ag we l 5 from life so we are not stagnant either you increase or you decre either you progress or you regress this is a fal point what does that me in life الله notate life in as years يا سلام عيب happ think 50 years century half a century without wars some people might say actually 10 years without wars specially now therefore people will not leave you alone other systems will not leave you alone so to say that i just give dawa and fix yourselves brothers m okay other people will not leave you to give and to live peacefully yeah because you will be living under a country and the country even if your system in that country is islamic and peaceful et other countries will not this country to live in peace as they say سبان there is so as they say if you don’t attack others others will attack you okay just i know that linguistically might look you know agressive ex res people over res صح الفرد اجتمعتم صح المجتمع per مجتمع الامر بالمعروف والنهي عن المنكر الله اكبر two question mention one isar seem to reformation so from the personal side you know individual reformation and moving towards allah we always need that but there definitely seems to be a complacency and even i would dare say a bit of neglect as far as the other aspect that she has mentioned you know um addressing systems addressing regimes addressing ideologies addressing the betterment of the community and the um as a whole how how do we how do we begin اصلاح اصلاح الفر اصلاح المجتمع الاصلاح طيب اصلاح المجتمع اصلاح الون عباده الله عباده الله الله الله اللهل وع without being اوك so means that need ملم ا so the j of دعا علماء ا make اصلاح in ا ا ا of dawa with other nations tamam jam jamel so so the second the second interesting point that kind of jumped out jumped out at me was the fact that when we are dealing with systems we speaking about the whole world ideology systems etc here in i see something that that we we really need to address and look at and inspect and that is the systems that we often face as traditional muslims traditional muslim scholars our learning are we are we look i don’t want speak down to the traditional system of learning because it is yes ander one of the that i deliv is look at the traditional systems now ment sch يعني sch emem سعو عيا المغرب universities in the world islamic is one of them te management sk to as said trad الازهر على استحياء سو عبيا س والله اعلم of them is may econ to teach it islam islamic banking is teachings okay so with the politics from one perspective no as a subject it is not tau but the other the counter argument that i would hear from traditional politic is stud age take point take تم okay but we aged that the main schs in the mus اسلام شريعه طلاب العلم اوك the open basic elements are there but the books not been adapted to directly add زاد المستقنع ود حنبلي ثق ورا زاد المستقنع طيب البيع تعريف البيع مبادله مال بمال على التابيد غير ربا وقرض كتاب الصرف طيب ويحرم بيع الذهب بالذهب والفضه بالفضه لا يوجد ليس في المتون اذا لم يكن الشارح exp and exp it well it will be the students will feel that it is irrelevant absolutely okay leave this leave this where does it talk about economy as a system macroeconomic there nothing like that not all اوك but when talk about marage do talk about theal syem let let اوكي اوكي كتاب الجهاد متون ان مذاهب و كتاب الجهاد ي طيب وهو فرض عين يجب على الامام كل ع سنين واجب واجب على الامام number not شيخ يجب يعني the شيخ not exp yes absolut so fundal problem اوع الشريعه no spe about استعلاء الشريعه ش الله جل وعلا وحكم بينهم بما انزل الله وانزلنا اليك الكتاب بالحق مصدقا لما بين يديه من الكتاب و مهيمنا عليه س اوكي الله جل وعلا س هو الذي ارسل رسوله بالهدى ودين الحق ليظهره على الدين كله استعلاء الشريعه شريعه توح نعم يعني my point عق expect ويجب التحكم الى شرع الله عقده عقيده والله موجود والله موجود ولا اله الا الله نعم given but now of discussion yes or no absolutely is sh the best is a matter of discussion it’s like one of the defining characteristics of our time is that you know what we refer to as mus is now into question things that axiomatic principles in the p is now am i a man or am i a woman this is i was making يعني let بسم الله بسم الله كتاب النكاح ان كتاب النكاح may wasat تعريف النكاح وهو طيب نكاح الرجل بامراه طيب نح maybe we need toite it in yes or no abut i that there is a masjid here is it in cape town someone johanb or the masjid for homos there an organization i don’t a but a c to for the prev this given mar mar prev is between male and female and one one time i was explaining this and one young may of them said may the future need mar that لا حول ولاه الا بالله if this was written by sch from the p will say this person this is not sch no the point is the relevance the point is say that there is ter every we need conization just time nows people att عقده because we could not the books of عق for our time the right b our time we take whatever they have whatever they have written and to come up with relevant books for our time and this is one of the reasons for secularization absolut that a big problem because if an alim comes from a traditional seminary doesn’t have these skills that he sees the identifies as being necessary i need to understand the world that i’m living in now they proceed over to the secular world to exactly to get that yes which which comes with its own context because the secular world doesn’t just present you the facts as it is they want to also convince you that that is the right way it will it will it will uh uh اسلام absolut لام best way the best form of sin many muslims are muslim many muslims don’t need att many of them sinad اسلام relev need شع mat اسلام اسلام كبا life عيب طيب speaking about method and she is talking about contextualization but there’s a fine line between contextualization from a traditional perspective the traditional scholarly being true to the manh of the uh of the ah sunnah jama being to islam being to the quran and the sunnah and on the other hand modernization where we uh as they say throw out the baby with the bath waterer no the sharah doesn’t suffice us the sharia needs to be rewritten um these laws are archaic they are obsolete they are irrelevant we need to turn to western civilization and adopt modernity postmodernity feminism all of these isms okay how do we treat this this is a very good question this is this is a fundamental question okay when we say contextualization yeah we need to understand what are ش ا unfor شعه مقاص الشعه شعه اخره الغزالي الشريعه جاءت لحفظ النفس وحفظ العقل وحفظ المالي وحفظ العرضي الضروريات الخمس الغزالي الغزال يا يا علماء يا مشايخ الشعه مقاص الشز يعني تعبير way الفاس ابن عاشور to those and in it and exp it et et and then most of the others they just lived with that الور الخس الضرور والحسين مقاصد الشريعه مقاصد الشريعه ابن تيميه مقاصد الامان الاخلاق مقاصد شريعه الشاطبي ابن تيميه wi time الشاطبي not say care مقاصد الشريعه not مقاصد دنيويه مقاصد اخرو شريعه ا مقاصد اخيه may re كلام ابن تميه الشاطب was not given it resch مقاص ابن تيم مقاصد ابن تم الب يا مقاصد الشعه ابن تقاص مقاص اخلاق مقاصد ابراهيم السكران بك معات الخطاب المدني مقاصد الشاطبي مقاصد الشاطبي دن مقاص في الشعه how مقاص الشعه الشعه مقاصد الشريعه مقاصد مقاصد حكم شريعه حكم حكم حكم مقاصد حكم حكم شعه شريعه مقاصد في الشريعه الله جل وعلاش رساله ريش لس مقصد شريعه مقصد شري ش علحس الله and why he created this is of the creation yes which will end up of ش الله and heent them شرائع there is no conflict between why الله و and الله و ش there is conflict الامر الكوني والامر الشرعي وما خلقت الجن قول الله جل وعلا وما خلقت الجن والانس الا ليعبدون انس for for them for humanity worship me okay we find that الله و makes this which is worshiping love of الله knowing الله glorification of الله all me back تظم الله الله الله و ي توحيد of الله جل وعلا الله جل وعلا mak اش send ا ma اكشن اف الله جل وعلا اوكي انا عرضنا الامانه على السماوات والارض والجبال فابين ان يحملنها واشفقن منها وحملها الانسان انه كان ظلوما جهولا this is a very fundamental verse that الله present the aman to the heavens and earth am شما toan human comm why الله ويذب الله المنافقين والمنافقات والمشركين والمشركات ويتوب الله على المؤمنين والمؤمنات لي order الله جل وعشب not مقصد دنيوي so انزال الشرائع not مقصد دنيوي يقصد اخ سبحان الله other قران او انا ارسلناك الله و عليه وسم ياب سناك شاهدا ومبشرا ونذيرا ها وات ف لتؤمنوا بالله وتعزروه وتوقروه وتسبحوه بكره واصيله و هاف سنت محمد صلى الله عليه وسلم وات فور لتؤمنوا بالله ورسوله وتعزروه وتوقروه وتسبحوه ذ ايمان بالله تعزروه تلوري فاي الله جل وعلا لتؤمنوا بالله ورسوله وتعزروه و وع وع صلى الله عليه وسلم ايمان بالله اللهل و اللهل وقاصد الشريعه يا كان الله ج علىك الحرم اوكي قياما للناس ليعلموا ان الله على كل شيء قدير وان الله قد احاط بكل شيء عل ليعلم ا الله is and glor الله و so point مقاصد of شريعه not مقاصد دنيويه are main مقاصد اخيه the glor of الله و sub الله و showing الله و love يا glor الله و تعظم الله و ينال الله لحومها ولا دماؤها ولكنى من not of fl he want to سبحان الله قر profan because never never actually heard about it being elaborated like that it’s essentially saying that the maqasid as we generally discuss it is but a microcosm of what the maqasid are if you consider how can you not the foundation equ وما خلقت الجن والانس الا ليعبدون equ انا عرضنا الامانه على السماوات والارض والجبال فبنا يحملها واشفق منها ارسلناك شاهدا ومبشرا ونذيرا لتؤمنوا بالله ورسوله وتعز لقد ارسلنا رسلنا بالبينات وانزلنا معهم الكتاب والميزان الله جل وع point ma point ود الله جل و افتر ذا يا لقد ارسلنا رسلنا بالبينات وانزلنا معهم الكتاب والميزان ليقوم الناس بالقسط و سوري وانزلنا الحديد فيه باس شديد ومنافع للناس ها ليقوم الناس بالقسط سوري اذا ايه لقد ارسلنا رسلنا بالبينات وانزلنا معهم الكتاب والميزان وانزلنا الحديد فيه باس شديد ومنافع للناس ليقوم الناس بالقسط وليعلم الله من ينصره ورسله بالقوم الناس بالق عاشور مقاصد الشريعه اقامه القسط الاقامه القسط مقصد اوف شريعه next تعظيم الله جل وعلا الله اكبر يس الله جل وعلا س ان ان سوره النحل ان الله يامر بالعدل والاحسان وايتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون ابن مسعود قران حلال و حرام ان الله ر بالقط الله j est الله establish j okay we can the point beside عباده الله و مقاصد دنو عباده عبان so and this means that there is no iiv system level lo and globally internationally will will be no ع مح nation syem عباده not there j never jem الله و the way the way all ited in one among the الله و اخ way قران even تير we just say about that anding الله و ins that make افلا يتدبرون القران ام على قلوب اقفالها con very not very even unj word describe the of the qur not only in spirit this is again one of our the quran is in the way we r our life politically socially the qu is that قر الله جل وع الله جل وع اقرا بسم ربك الذي خلق خلق الانسان من علق قرا وربك الاكرم الذي علم بالقلم علم الانسان ما لم يعلم is the كلا ان الانسان ليطغى انراه استغنى انديد human transgress why that two figh over that between them one of them trans against conflict a state of war which means that there is there should be a power above them to keep them under yeah and this is the situation power breeds corruption and injustice because this power and by the way they spoke about this every time they speak about it you know when they killed this policeman in america killed george floy about this how do we the of police and they have the democratic system the par etc all to try to make sure the power does not transgress okay but who will keep powerful countries or the super china america russia and france and germany who will keep them under under control so they don’t transgress china is gring in in many places including e turan russ is doing the thing america of trans in inj will continue forever that’s why muslims are comm to a super order bance and muslims are the only islam and muslims they are the only nation in the world that can become super power without injustice without transgression because what because they believe that there is a god there is allah above them that will hold them accountable for what for whatever they do and this is back to the job of عل اص nation super in order people for not الله الله و كلا ان الانسان ليطغى ان راه استغنى يعني مقاصد الشريعه يعني bruse nature of disc was the difference between conization and reiz thisiz we are to make that these of areed ش to diff fund الالمين but liberalization of islamization of isam not talk about never this is one thing the other thing is the when weiz any any matter in order make is relev لام tak place are just are taking the wosh not make is friend the west يا سلام understand understand how اسلام regard الله عقده musch شريعه عقيده شروح عقيده الطحاويه العقيده الطحاويه شراح خلاف القران كلام الله خلافات شراح الخلافات شرح ابن ابي العز الحنفي شراح مقدمه رساله ابي زيد القيرواني المتفق عليه المتفق عليه الخلافات بين الاشاعره وبين اهل الاثر خلافات سبحان الله يا حبيبي خات there when there was no one doubting the superiority of sh yes or no absolutely and when there was no ais in the age of isam age of isam there was nois do we need to contin doing that i actually think we would be blame for continuing to do that exactly exactly so don’t say brothers you are criticizing the the books of عق no i am criticizing ourselves they wrote their books for their cont we fail toite books for our cont سبحان الله yeah so same as we said between is between male and female استعلاء الشريعه فضل الشريعه رحمه الشريعه عق na ع سبحان الله علما ب عقده الخلاصه في العقده المتفق عليها ب المسلم المختصر العقده المتفق علسلم between all muslims so called salf although i don’t like to use this term okay salf because and ashar because ashar are sf yeah okay in in in a historical context and not only in historical context because ash is they believe that they are referring to quran and sunnah as well they are not believing that we are taking our from from the gre from tak from quran andah this is they believe in this they believe in this as well okay so all believe in this even sufis yeah do they believe that they are going against quran and sunnah definitely not yeah so from that perspective they are also selfies yeah i’m not talking about extremes in all groups that are rejected by all i’m not talking about الحمد are partation علما un of this is another are may i know taking long time but i could speak to sheik for for hours and hours and hours and hours much food for thought and i hope and i pray inall that it reaches the hearts that that it needs to reach my heart firstly and and all of us because there’s so much work to do yes there’s so much work to do it’s not as explain because we are dealing with you know basic principles it’s not difficult work it’s just we need to apply ourselves consistently and move beyond the petty issues that keep us behind all these years year in and year out we still fighting about mid we still fighting about what’s the significance of ashura we still fighting about we still fighting about look there are significant differences that we need to educate ourselves about definitely but there’s a difference between that and and living in a domain where your entire existence and identity and practice of islam is based onf yes and and and being of service to the umah where we can actually move forward and and come to the realization of to really bring islam to it’s supposed to be and that is right at the top exactly ex barak شرفتمونا استفدنا منكم كثيرا الله طلاب العلم how ملم مسلم ا ا الله جل و كنتم خير امه اخرجت للناس تامرون بالمعروف و عن المر وتؤمنون بال الله اكبر ان شاء الله باذن تعالى الله شا السلام ورحمه الله ه
