Boost eSignature Legitimateness for Mortgage Quote Request in European Union

How to eSign a document: e-signature legitimateness for Mortgage Quote Request in European Union

peace and mercy and blessings of allah be with you all thank you for joining me for this live broadcast in which i will do my virtual sermon for today seeing that our mosque is closed i am broadcasting from home and i want to thank you all for joining me from wherever you are from around the globe and i'll know from the comments where you're joining from first i'll deliver my sermon for about 30 minutes or so and then i will take your questions i'll look at the comments last week we had some trouble uh finding your comments but uh this week god willing i will be right on the ball with that and i should not miss your comments so let me step back for a moment and then i'll come forward to start the official sermon my brothers sisters and friends today we are in the month of uh rajab in the year 1442 of the hijra this means that uh following this month will come shaban and then ramadan and we ask allah the most uh merciful of those who show mercy allahumma barak lanafi rajabashaban ramadan oh allah bless us in the months of rajab and sha'ban and cause us to reach the month of ramadan my brothers sisters and friends a question that often comes to me by email and by many other means from muslims living in canada is on whether or not muslims can buy a house using the conventional bank mortgage now the situation in the toronto area in particular is that now uh the houses are about a million dollars each and even condominiums are several hundred thousand uh dollars so the the average muslim is not going to be able to save up money to buy the house because as you keep saving the house prices seem to keep going up and and so it always seems to be like a dream that is uh moving ahead of you it's like chasing a shadow trying to save to buy a house the alternative obviously is that one can rent and one can have a decent life renting and surviving but is there something more to it than this many desire to own a home because home ownership comes with certain perks and a certain degree of satisfaction so people want to own homes so how do we resolve this uh difficulty from a muslim point of view seeing that the koran is against interest and there are hadiths that speak about this issue as well and traditionally the muslim scholars have said that one could not enter into such a transaction well it's not only muslims in canada who have faced this problem but muslims in europe as well and should we add the united states of america and perhaps uh wherever muslims have migrated to and where they exist now as minorities uh in a largely non-muslim populace that is and they're they're there subjected to systems that have not been devised by muslims and ing to muslim principles so how are they going to buy a house in these areas now there is a group of scholars that meet regularly in europe in order to look at the problems that muslims as minorities are facing in europe and so they call themselves as a group the european fatwa council and their website can be found easily by just googling uh european fatwa council or use bing or whatever search engine is most suitable for you now um you will come to their website and their fatwas are there you will find the 1999 meeting which was their fourth uh assembly uh that was held in uh the islamic cultural center in dublin in in ireland as a result of that deliberation they published a statement and in that statement they gave the permission they gave a fatwa saying that muslims can buy a house using the conventional bank mortgage meaning that they can pay interest and these are the stipulations and conditions uh to begin with they acknowledge that the quran bans interest and so too there are a hadith on the subject that give against the giving of interest the taking of interest the signing of the two uh that the signing of the like the two witnesses that are there and the one who uh writes uh the the contract and so there are five persons who are said to be cursed with regards to uh the interest transaction but knowing all of this they look at the broader picture and first of all they're recommending and that muslims should try their best to start up schemes that will help to build houses for people and so on so they're looking at various means of avoiding getting into such a situation but in the end they surrender to the fact that the reality on the ground is that despite all of these high hopes that you know there will be a solution that will save muslims from having to enter into interest transactions nonetheless the reality is that muslims have to they need to have a house and how are they going to get it well they're they're now coming to that and they've also looked at the fact that there are some housing schemes that will allow for muslims to be able to buy a house but it is a kind of an arrangement that is referred to as muraba using an arabic term uh where you know there is a profit that is built into the whole system and some have compared this to a rent to own type of agreement where the ownership is kept away from the one who is trying to buy the house and you keep paying and of course eventually the house is transferred to your name you eventually get ownership but they said that they have received multiple complaints from muslims who say that their experience is that they end up paying more in such a scheme than they would have paid had they taken a conventional bank mortgage so what's the deal with that so putting their heads together these scholars who come from around the world including arab countries but who meet in europe to study the problems of muslims there and this is what they have said in that fatwa that if you do not have another means and this is your last resort and if this is the house that you're going to live in so it's not that you have other assets that you could have easily liquidated to buy a house or it's not that you have another house that you could go live in this is going to be the house that you're going to live in they said that we're not dealing with commercial transactions here like taking the loan for commercial purposes we're just talking about uh taking a loan for the purpose of buying the house in which you and your family are going to dwell so they said that having considered everything one is allowed to do so so what are some of the considerations well they look at the quranic uh interdiction against taking interest and they see that what the quran is speaking about again and again is the taking of interest and the eating of interest you see there are two parties basically to the transaction one is giving the interest the other one is taking it now we already said that the hadith condemns five persons including the giver and the taker however they note that in the quran it is the taker that is being condemned for example in the second chapter of the quran where it says as for those who take interest those who eat interest to take it literally those who as for those who eat interest uh liakumuna they will not rise except as rises uh the one who is uh driven to uh madness or not to the ground uh by the satan's touch so uh they the a dire warning is given in in that passage and in the verses that uh follow uh the quran eventually in that same passage in surat al-baqarah towards the end i believe he started verse 275 and read forward from there and it says that the quran is addressing the believers and saying oh you who believe it fear god what has gone past in terms of or what remains what remains of interest in other words interest that is due to you uh and if you do not do that if you do not leave off the interest then you should take warning of a war from god and his messenger so now they say that verses like this indicates that it is the taker of the interest that is being condemned elsewhere in the quran in the um the in the third chapter of the quran allah speaks about the past nations and the reasons they were condemned among the reasons is their taking of interest when whereas they had been prohibited from it again in the quran allah says do not take interest double and multiplied there is only one place in the quran where the giving of interest is spoken about in in a negative way but but not to condemn it or to say that it is prohibited there the giving of interest is compared with giving charity and the quran says what you give in charity this remains but what you give in interest that is gone forever well that's true and that's a simple observation it's almost like spending money you spend money you buy something you consume it that's gone forever but but it doesn't mean that you're spending money and consuming things is haram until unless the thing itself is haram or prohibited so the giving of interest is never mentioned in the quran as being a prohibited act the taking of interest is given as a as a is mentioned as a prohibited act the eating of interest is a prohibited act so the scholars look at this and they say well there is a difference between giving and taking they can be no excuse for taking interest but uh sometimes scholars have looked at situations they see that the person is in dire need that person has to take a loan and they allow it because it's in that situation that giving of interest like taking a loan that will result in your giving interest that's not the same as taking the interest yourself so they see some latitude here they differentiate between the necessity which is called in arabic and hajja which means just simply need and they say that the quran of course makes a allowance for these situations in life for example when talking about prohibited foods the quran says as for those who are uh forced by necessity uh without desiring the the uh haram uh substance uh or returning to it in other words one just uses what need what is needed at the time to survive and that without desiring it then la ismaili he gets no sin uh so there is an allowance for uh which is necessity below the is the level of hajja which means a sort of urgent uh need and the quran makes allowance for them for that as well by saying for example in this 22nd chapter of the quran almost the last first where it says god has not placed on you any difficulty in religion and so it it's not meant that the commandments of god are not meant to be difficult to uh practice uh it the commandments are meant for good purposes to uplift us to keep us morally upright and so on but not to bring us down and so the idea of ease is there in the quran in the second chapter of the quran speaking about fasting in the 186th verse it says god desires for you is not not difficulty so so god desires ease for you in the fourth chapter of the quran you read allah your god desires to lift your burdens from you so so god is trying in many different ways to make things easy for us sometimes it is we ourselves through our faulty interpretations who arrive at difficult prescriptions in our religion and then we make the religion impractical for people to follow so with all of these considerations in in mind they the scholars have therefore ruled that one can use the conventional mortgage uh to buy the house that one is going to live in and uh and so long as you do not have a better alternative than this now they addressed the problem that of of why why they would not allow why they would not consider it a reasonable alternative for muslims to just go on uh renting for the rest of their lives that's what i've already said at the beginning of this sermon it is possible for someone to rent and they can survive but their their scholars are looking beyond survival here they they realize that if the situation is like this that muslims as a minority in a new land they will have to run for the rest of their lives well renting may be accompanied by certain disadvantages for example if your landlord says to you that they have a good reason for not renewing your lease then you may be without a place to live you know unless you want to contest what they say is a good reason a person reaching old age may find a drop in income and by that time they may not have enough to keep paying the usual rent but if they had owned their property they would not be out on the street and and so on so there are many disadvantages with just simply renting if you own your own property for example you can modify it the way you like ing to your own culture and so on if you have certain needs you want to designate a certain place within your home as your worship corner for example you will have the full right to modify your place ing to your own needs and and wishes whereas of course if you're renting you do not have that full scope uh moreover if you um think of muslims being settled in an area when they start buying properties in the area they can establish a viable community in that area [Music] now i'm putting it in my own words when muslims buy properties and they own properties they become like a permanent fixture in the new land it's not like a kind of you know renting which means by its very definition it's a kind of a temporary arrangement renewing a lease year after year or you know it might be automatically renewed but the understanding is basically that you're in a temporary arrangement whereas when you buy you feel fixated i'm here and i'm here to stay and the community knows that as well and so there are many advantages to buying which would not be achieved by just simply renting and so with all of these issues in mind and they have ruled that this is not a problem that muslims can use the conventional mortgage now i want to look at it in some more detail and think about the hadith that says that there are five persons who are cursed with relation to interest the scholars address this as well so they said that this hadith is trying to cut off all of the means that to of entering into an interest transaction i mean if you won't get two persons to witness if you won't get somebody to write the contract uh if you won't get somebody to pay interest then the one who is taking it will not have any interest to take and so they say that the others are uh being condemned only because of being accessories to the real problem which is the taking of interest now they didn't explain this part a little bit further but uh in the book the the halal and haram basically by dr yusuf al-qaradawi the difference between taking and giving interest is explained the rationale is given for why the quran says that you know you you be aware of a war from god and his messenger if you do not stop taking interest why would god and his messenger be at war with the person who doesn't stop taking interest so here's the rationale ing to dr youssef alcardawi a a loan on interest it can sometimes be used as a way of subjecting a a a poorer populace so the rich have the money the money is sitting in the bank the poor need the money to look after their necessities they have to take a loan when they come for to apply for a loan they're told okay you have to pay back the loan with interest now when they have to pay back with interest this is a sort of oppression of the poor because the poor should be given charity they should be given zakat the the islamically stipulated charity and if one cannot give charity or one has already given one's required charity then one can give a loan without charging any interest but charging interest this is a sort of oppression of the poor and in past society sometimes poor people were really oppressed sometimes they could not pay back the the uh the interest on the loan and and the interest was doubled and multiplied because it was interest upon interest was compounded and sometimes a person under the uh spell of a debt has to now you know the cell wants dear assets sometimes even oneself one becomes enslaved and in pesticides this happened so this was a sort of oppression and the koran is dead center against oppression and so this is the point that the quran is driving home that those who are charging interest they are oppressing the poor and they have to be aware because god is going to come in on the side of the poor god is going to come to defend the poor so god and his messenger are going to be at war with the person who is taking the interest but notice here that the war will not be against the person who is giving the interest the war will be in defense of the person who is giving the interest this is a key difference here and so once we recognize this difference we realize that if we were to say to the poor muslims that you cannot buy a house using the conventional bank mortgage the muslim will actually remain poor the muslim will actually remain dependent on the landlord and being hopeful that the landlord will renew the lease when when the time comes and so on as but bill buying the house from the inception means that the muslim builds equity and the muslim becomes a thriving member of the community in which he or she lives and muslims become established and as and are known as part of the community that they are there to stay it makes a lot of difference uh you know for for muslims so i welcome this uh fatwa from the european council uh i you know it's been more than two let's see 1999 more than a decade now that this fatwa has been out from 1999 till now it has received some criticism because there are some people who will not budge from what they understand to be the traditional mowers and customs and and fatahs but this group comprises some very important scholars in the world and they have studied the matter in detail and having the fear of god and at the same time a broad spectrum of understanding of the quran and of the life example of our prophet peace be upon him the sunnah they have looked at the contemporary situation and they have given a ruling that is quite meat for the time and so with the many muslims asking me in canada can we buy a house using the conventional bank mortgage i point them to this european uh council's fatwa and it so happens that some of the youth out there have misunderstood and sometimes they just take my uh simple conclusion and says oh they say oh shibuya says that you can buy a house using uh the mortgage so that means should be rally does not uh seem to understand that the quran prohibits interest my brothers and sisters i do understand that and the scholars that i'm referring to do understand that but they also understand the situation and they understand the flexibility that is there in the quranic law and they see the purpose and the spirit behind it and they apply it in an appropriate way in our current times so if we refer to this european council fatwa let us not refer to it in a derogatory manner even if we disagree with it so we should recognize that these are important scholars and they're not willy-nilly just simply saying what comes to mind or what will please people but they are trying their best to please allah by applying the quranic teaching to our contemporary times in a way that will capture the original spirit of that command from god so i hope that this clarifies the question for many who have been asking me may allah make it easy for us to live ing to his dictates and also to live in a way that will portray the message of islam as a reasonable system that is practicable in our modern environments whether that be europe or america or canada or australia may allah help us to live in a way that is pleasing to him and in a way that conveys the message of islam to the wider populace may allah open up the minds of the people for his message and may allah use us as instruments for conveying that message to the rest of the world alhamdulillah that brings me to the end of my first sermon i'll just step back and then come back for the second sermon which comprises mainly of prayers of dua of supplication and will end in a few minutes at which time i will turn to your questions and comments rasulullah my brothers and sisters i ask you to send peace and blessings upon the last of all of the prophets our beloved prophet muhammad peace be upon him for the quran says my brothers and sisters in islam i pray to allah that he will remove all of the problems and difficulties that people are facing around the globe i spoke to some of my relatives in texas uh this morning they're suffering from on unusual change in weather they have a lot of snow and ice power has been knocked out and and many have been affected uh by this including my relatives there i pray that the spina tell would remove all of these difficulties uh the snow has actually uh fallen in uh parts of the middle east in lebanon syria and elsewhere may allah remove all of the difficulties of people in all of these lands and the coronavirus that we're all fearful of and it's new strains we pray to allah to protect us all and protect all of the people from these new strains and even any other strain that may be lurking in the background waiting to emerge everything is under the control of god and we ask oh allah you are the most merciful of those who show mercy we ask you to have mercy on us have mercy on the entire world have mercy on the animals protect our environment oh allah we ask you to safeguard us from the coronavirus and from every one of its trains save god all of the people if anyone is sick we ask you to give them back and give them a quick and complete recovery if anyone has passed away we ask you to take them in your mercy oh allah give them genitals for those and malfura and we ask to give patients to their families and their loved ones and to bear the loss that they have suffered we ask from around the world with many different desires and wishes and needs oh allah we ask you to look into our hearts and see our deepest desires and if these are in conformity with what is good for us in this life and the hereafter and pleasing to you we ask you a rob to grant us the fulfillment of these otherwise we ask you to bring us the good from wherever it is and make us happy and contented and satisfied with that we ask you to accept from us is humbled except from us the humble time we have spent in your way trying to listen to a sermon or deliver it uh oh allah if we said anything wrong we ask you to forgive us if we heard anything wrong we ask you to forgive us but we ask you if there's anything good in what we have said or heard to guide us to act ing to this and uh guide us to live a life that is pleasing to you ya rabb ya ahmadi mean so that brings me to an end of my sermon for today and at this point uh seeing that this is not considered by many scholars to be a replacement for the actual jumaa sermon we would pray for rakats of the thor prayer unless of course you happen to be praying jummah wherever you are in a way that is safe for you and pleasing to allah azzawajal so uh later on i'll be playing my four rakats but first i want to put my glasses on and uh look at your questions and comments all right so let me see i last week for some reason i wasn't seeing the comments but here we can see them now salut salman assalamu alaikum from india protect you and all of the people of india and uh yes and also salam from elias oh sorry wait a minute i went there too fast and i see uh murad saying assalamu alaykum and milhak salaam watching from the philippines masha'allah protect you and all the people of the philippines uh i was reading uh this morning the borneo bulletin from brunei trying to get news also from that general region and uh you know that region is always uh and often in my in my mind okay jasi uh min assalamu alaikum and my brother shakir keep doing the good work and milhak salam again watching from the philippines may also protect you and all of the people from the philippines uh farhan najib salaam alaikum from bahrain masha allah protect you and all of the people of bahrain my brother farhan and stay safe and blessed mortgages are haram okay um haram yeah please fear allah that i do um okay george ben amar assalamu alaikum and i think of you hereafter i do uh joystill salaam alaikum and and for hanaji is islamic financing available in your area region yes there there are some um i mean there are several there are several and um they're available but as the european fatah council um uh looked at uh the situation in europe we have a similar situation here where many people complain to me they say you know what we join this thing and and you know we find that we're paying uh more than if we had just simply taken the loan from from the bank plus there are some restrictions because the the the one who is in this process of buying the house doesn't own the house until you know uh towards the end of the whole uh program and in the meantime you want to make some modification or something like this you know there's uh there are some difficulties so um yeah that is available and uh you know if one wanted to be you know if one is not happy with this whole idea of taking the mortgage from the bank one still has a doubt or whatever that would be the way to go but if one feels uh confident that okay here is uh you know a body of scholarship and they have good arguments that you didn't just simply uh rule this on a whim uh if one is uh satisfied with that then you know one is uh free to follow that it's a it's a non-fat one all right so chris chase uh do what i did and buy a smaller a more affordable modest home within my means so you can borrow less and pay off the mortgage sooner later on and you can pay for improvements and upgrades later when you have the money yeah chris that that's a that's a reasonable thing and and this is part of the fatwa that they give as well uh so you know you raise an important point here that that reminds me to clarify this they're they're not saying okay take a mortgage and go buy you know a huge mansion like a luxurious place they're saying buy what you need uh and of course as uh chris chase is pointing out here you're right chris one can upgrade uh later on after you have built some equity then you can take that a step further uh okay so is something to ponder over is when interest rate is lower than inflation it is not interest okay i i see what you mean all right this system can bring more economic stability than other systems that is the reason every day economists update us with the ratio of unemployment as long as unemployment i'm going to click to see more here yeah as long as unemployment stay lower there is nothing to be afraid of okay so that that's an interesting perspective as i hear so uh they didn't say anything about the inflation but uh but you've raised a valuable point uh here for us to you know think about in our whole scope of uh you know reevaluating the traditional rules uh you know and how they might be applied to our present and changing uh circumstances okay has an omar uh check out this is important information thank you and then george taylor in if the world were all muslims go by the laws of islam i cannot imagine a world like this there would be so much difference in in people um yeah i'm not sure what you mean joyce yeah i are you saying that would be a positive thing if the world were all muslims and and if the world were all muslims go by they yet are you thinking that's a positive thing are you thinking that's a negative thing if muslims would all practice the laws of of islam you say that there will be so much difference in people uh so uh please please elaborate uh i'm not so sure i catch your your meaning um you seem to have something valuable to say there but i'm not sure i'm putting my finger on it exactly because i remember there are 360 payments first payment 97 and three percent principal on last payment three percent interest ninety cent percent principal why because when you decide to sell your house in 15 or 20 years earlier then 30 years banks make more interest than you can imagine on that basic this formula applies only these countries people in third world countries people will never sell their house because they have extended family so when you keep your house for 30 years bank actually may almost makes no interest unless you don't distribute the loan principle okay so here you you seem to have like a better understanding of the the this mortgage system than i do i i have to confess i don't have such a detailed knowledge of the system my brother um because i have not had the need to resort to it myself thank uh my thanks be to god for his provisions and people who have helped me um you know um as a leader in the community that uh you know um i i get help from people so you know i thank god and i thank all of the people who helped me um but uh you know i i can see that you you have a knowledge of the system and uh based on your knowledge it seems that you are concurring that you know it's not it's not a problem to have the uh mortgage so we're in agreement there uh muhammad dashaan doctor do you still have your opinion about the apocryphal touch in the quran what did you mean when you said in several debates that the quran used what was there in its environment to be uh hajja and to address them with what they understand do you mean the quran might have used wrong information taken from apocryphal books but that's not a problem i know it's not the topic of today's life uh but please answer me so my brother the the point there and and it needs to be explained that all you know i i i do say controversial things but all of you know whatever i say i assure you is based on you know much study uh reading many books on the subject and you know coming to a conclusion so if one just takes the conclusion and says okay this conclusion is different from what everybody else says then you know yeah you're gonna look odd but uh one has to see the arguments um and both ways one has to see if somebody is saying okay we're saying this because this is what our predecessors always said then that that that's not a proof that is in logic this is called argument from tradition and uh you know the christian says the christian tradition is right the hindu says the hindu tradition is right the muslim says that muslim tradition is right so then ultimately which is right so we have to have independent ways of verifying the truth and that the truth is not uh you know the tradition is not the proof it in itself unless you're talking about somebody else who agrees with you let's look let's take the tradition as our basis and we say okay this is the basis so let's see what the tradition says because we both agree that this is the basis this will settle the matter between us but if people are asking let's think outside of the box okay what is the ultimate truth here so then one has one cannot cite the tradition as the absolute proof one can try cite it as a sort of indication uh to the truth one can say okay well you know so many people have already before us studied this question and they arrived at this if you want to revise that well then you have to have very good reasons uh to revise it otherwise we go to the default position which is go with the tradition so and i have i have studied the matter in in detail and uh this is my humble observation so in in making an argument uh so in in logic we study this in logic you can be making an argument that is specific to the person that you're addressing so that means you're using uh what the person already knows what or what the person thinks he knows and and you're using that as your basic premises on which you will build your conclusions so your conclusions are are what matter to you and and these are what you consider to be uh true but you're not considering the premises to be true you're you're just considering the conclusions to be true so you can have an argument in the forum where you start with true premises and you arrive at a true conclusions and this is the best you start with true premises you arrive at true conclusions but you can also start with false premises and you can also arrive at true conclusions while having started with the false premises so the it's what is important then from the quranic uh addressee point point of view is is not uh the uh the truth of the premises that the quran is using but the truth of the conclusions that the quran is driving home so when the quran appeals to what people already knew at the time by saying remember this when this happened so the quran is drawing the attention of the people to certain stories that they already knew at the time or they thought they knew and the quran is saying you see what that story illustrates that story illustrates this truth and the quran is telling its own truth this is how you ought to be this is how you ought to believe and and so on and so if someone takes the story itself and thinks well because the quran is referring to the story then the story itself must have actually happened exactly like this in history to me this is building more than what the quran is actually claiming for itself okay so joyce taylor it's not right for someone to take monies from people i love islamic law yes so okay so i see what you're saying joyce yeah so this is the whole point about the uh interest uh system that you know somebody's taking money from somebody else and this money that they didn't work for like let's say uh i i work to produce something with hammer and nail i make something no i'm going to sell it so somebody's going to give me money so i'm taking their money but i'm giving them the thing that i made i'm giving them the fruits of my labor and they're giving me the fruit of their labor which is the money that i need so it's a fair exchange but uh if i'm in a position of need i don't uh have money and i need money to eat and i ask my brother please you know lend me a few dollars and he says i'm going to lend you but you have to pay me plus interest so this is oppression it is the oppression of the poor and and this is what the quran is is against because the poor person doesn't have the money to even pay back the initial loan much more so the the interest and so we're in agreement there okay and say here almost every immigrant couple with reasonably uh with a reasonable job buys a house every 10 years or 15 years how can we criticize this economic system so i think we're in agreement uh zaheer i i i hope i hope you you um you you heard that i wasn't criticizing the the economic system okay uh milhak salaam respected brother in islam dr shabir ali i'm from philippines and i have a very important question or inquiry that i want you to answer holy quran 4 59 says all you believe will be allah and obey the messenger and those of you who are in authority the question is is this the right base or legal ground for muslims living outside muslim countries to obey the governments well well this is one of the basis uh milhak the you know the quran says obey those in authority among you and the people in authority you see a little um in arabic it can mean the matter or the affair but it can also mean the government so it could mean obey those who are in governmental authority uh above you so why would this be a quranic teaching well because uh you know governments ensure order and balance in society so this is the country of facade our corruption our anarchy and the quran doesn't want people to be in this kind of upheaval they want the quran wants life to be settled so that people can pray they can fast they can meditate on the quran and and and so on whereas you know if there's war and there is anarchy and you know it's no police to stop robbers from coming to your you know to burglarize you when you're trying to be at home uh in peace with your family trying to worship god in quiet and so you know you won't be able to worship so the the koran wants for there to be peace and governments uh are there to ensure uh that the peace is not uh disturbed okay so assad ahmed assalam alaikum uncle shabir it's uh sometimes seems that you interpret hadith on the basis of uh liberal perspective rather than chain so brother sad i i have not studied the chains of narrators uh much uh i have i have a working knowledge of how the system works how you know how these are how the chains are studied but that itself is a specialist uh um field one has to specialize in that to know it in detail and so to be able to evaluate who uh got the hadith from home and and tracing all of the chains of the hadith and so on but i read commentaries like the commentary by imma hajjar alaskalani and and these are scholars who know about the chains and they understand the whole system of how the hadiths have been related and so on but one thing that is uh found to be quite lacking in the way in which hadees has been evaluated for many centuries now is that very little attention has been paid to the reasonableness of the content of the hadith see you have the content of the hadith what the hadees actually tells us what's the whole point of the hadith why is somebody quoting the hadith to begin with they're not quoting the hadith because of the chain you know we're not interested in knowing you know who got it from whom who got it from home we're interested in the content what does the hadith tell me in in terms of application what do i have to do now so that's what we want to know and that that's the content of the hadith and then we want to know now who said this so that's the chain of narrators so the the two considerations what is the content uh and its teaching and uh two what is the ch who is the chain of like what is the chain of narrators so as i said chain of narratives is a highly specialized subject of study and i'm not a master of that as for the content anyone can see that something is reasonable or not reasonable and a lot has been approved by the muslim scholars unfortunately that are not reasonable but you know because they look at the chain of narrators and they say okay we have to accept this chain because what happens is that let's say you're very strict in scrutinizing the chain of narrators then you will have fewer chain of narrative chains of narrators that you can trust and as a result you will have few hadiths and you will not have enough hadith to spread across all of the various subjects to give you a comprehensive system so how can we get a comprehensive system we need more hadith so we can have hadith dealing with almost every subject and not only is dealing with every subject but multiple hadiths dealing with each subject so to have that many hadiths you you have to have a broader net that allows you to scoop up more but if you have like a fine-tooth comb weeding out too many hadith then you're not going to have many left so what the scholars eventually did was that they they tried to be strict when needed but lacks when needed as well and uh so you will have for example in imam bukhari prepared the book entitled the in which he has collected what he regards to be the sahih hadith but he has other books for example mufra so this is the the um [Music] individual um practices or actions or or character or behavior so in that book he collects hadith which are do not meet the great of sahih so what do you have but is he of the two books it's not that he says in his mind only the sahih hadiths must must be the ones that we follow he has another book that we will follow in in different aspects of our lives but he doesn't need the sahih hadis for those because these will deal with personal characteristics actions and so on which do not have such important implications in in wider society so he feels that we can go with a lesser degree of uh verification for for those so if you want more hadith you have to have a lesser degree of verification but even within with the sahih hadith you have hadith which you know are not reasonable and um they have been accepted and they have been um you know placed in in the books um so what do we do with those hadiths so there is a growing movement among muslim thinkers today that says that we need to look at the rational or the rationality of the text of the hadith otherwise a hadith should not be attributed to our prophet peace be upon him because no matter how good the chain of narrators in the end you still have a chain of narrators you have about five persons between the prophet peace be upon him and the hadith collector who writes this in the books that we have today so any one of these five persons could have made a mistake they could have misremembered they could have you know mistakenly confused something and in fact this is widely acknowledged sometimes a hadith is looked at and it is found that this hadith is like mixed up there is a hadith which is uh in sahih muslim and it gives us you know the details about the days of creation so on sunday god created this on monday god created this on tuesday god created this and so on and so the hadith gives us actually seven days when when you look at it so that means the the narrator made some mistake here and gave us seven days because it should only be six days the quran says again and again god created the heavens and the earth in six days so how could the hadith tell us seven days it means that there is a mistake in the hadith and though this has been graded like it's there in sahih muslim so one has to say this is a sahih hadis and say muslim but you know a scholar might look at it now and say well wait a minute something is not quite right about this hadith and it is noted that some very important muslim scholars have shown that this hadith is not you know to be regarded as a saying of the prophet peace be upon him it's it's not you know you can't get seven days it should only be six so when we look at the content of the hadith we realize that uh you know you sometimes you cannot credit this so the prophet peace be upon him so that's where i come in and that's that's where you know with my little bit of logical training and critical uh insight into things i mean this is how i've been equipped to enter into debate with people of other faiths and so on because i have sharpened my critical thinking skills uh by the grace of allah so um with the critical thinking skills naturally you know somebody comes tells me something i'll start evaluating it critically and if somebody says that this is a hadith then naturally the same critical instinct steps in and and so i may identify a logical problem where others may not see a logical problem and that's fine this has been the nature of muslim scholarship throughout our history one scholar looks at the hadith and says that this seems to be right this is the kind of thing that the prophet peace be upon him may have said and another scholar looks at it and says no it doesn't seem like this is the thing that the prophet peace be upon him would have said and one of the persons who did this the most prominently in the first generation is our the mother of the believers she has uh you know often exclaimed that this is you know something that the the people who are narrating have mistakenly narrated it's not from the prophet peace be upon him based on the content because she knows that this content could not be right okay zaheer uh one thing uh one more thing to ponder over is our prophet even borrowed money from one of his jewish fellow and on his demand gave him back with uh prophets um brothers are here if i if i'm thinking of the same incident it's not that he give him back with prophets it's that he he gave him a sort of compensation for the fact that um was harsh towards him the guy was demanding his payment and omar took offense to that and treated him roughly and so the prophet peace be upon him gave him uh not only the money back that he had borrowed uh but also uh some excess not not not as an interest but uh as a compensation for the rough treatment uh that the person experienced from omar okay kelly assalam alaikum dr shabir thank you for the clarification and such an important topic thank you sister kelly for your kind words and uh phi is aside uh salaam dr shabir i miss seeing you at say the center masha'allah you know i miss being there as well brother fives may allah bless you and all of the people of that center and inshallah soon enough i'll be there uh oh my i appreciate to thank you my brother saleh uh your name sounds to me to be turkish and uh of course i love the turkish people may also protect you all but even if your name isn't turkish and you aren't turkish may always want to protect you on all of your loved ones uh love you sir and i love you too i love you all for the sake of allah biblically what did solomon mean by for with much wisdom comes much sorrow the more knowledge the more grief ecclesiastes 118. um my brother i i haven't thought about this question before uh you have given me something to think about and i won't be able to comment now but the idea that question will be in my mind maybe in another meeting i will have more to say about that but i'll think about it some more uh for with much wisdom comes much sorrow the more knowledge the more grief interesting okay what about working on conventional bank well uh here the this uh i the the the european fatah council uh i'm not aware of what they have said about that but other scholars have given some uh leeway for for muslims depending on the their proximity to the loan transactions and so on so they differentiate between the legitimate functions of the bank from a sharia point of view and the interest bearing transaction so that of course banks perform a lot of good services for example keeping the money of people in a safe deposit so work that is connected with those sorts of legitimate activities from a sharia point of view are thought to be fine from you know again from the sharia point of view um more so um one scholars may look at it and say well which it's not uh you know desirable for a muslim to be out of a job because being out of a job lacking income that can lead to other uh negatives so better to have the person let the person keep the job for the moment but uh while actively searching to enter another job uh that will earn halal income uh and to be able you know allow the person to take care of his or her needs okay joyce i mean there are so much corruption in the laws if we could go by the older laws of islam we would be happier so joyce i agree with you in principle that islamic laws were there for the purpose of ensuring the happiness and safety of of people and as much as we can go back to those laws and uh reapply them in in a way that is suitable to our modern times this will in fact ensure the happiness of people uh modern laws to a large extent to have the same goals and uh they keep being modified and updated in order to continuously ensure the the most happiness for the most uh number of people so we should not see that the islamic law and and the modern law are diametrically opposed we should see them as complements and something that may be missing from modern laws may be supplemented from islamic laws and uh and and so we have wisdom that has been revealed to us from the almighty god that will help us to inform uh the uh present systems uh we shouldn't see them as diametrically opposed it's not like you know islamic law everything about it is good and the western law everything about it is bad we should see that islamic law was good for its circumstances it was the best thing at the time and in a new circumstance some of it may not apply in the same way so how to preserve its original goodness uh and maintaining its original spirit this is the continuing question of how to apply it in our present times okay uh muhammad riaz is saying sir i am an animator i draw living things and animate is that profession halal ing to islam so brother muhammad i have to leave that question for another time till we have a chance to describe and discuss its uh ramifications some more so please bear with me in that maybe in another meeting we'll have a more detailed discussion on that question i do get a lot of questions of that nature by the way all right um revaluation of revelation is revolution okay so i uh i i don't see where you're getting with this let me see if i can make sense um by seeing more history man nine is a sign okay so i'm sorry i'm not catching the meaning right away and it's long so i'm gonna go scroll past and it looks like it's a long poem but anyway thank you for your contribution sorry i don't have the time to study that in detail fazel saying assalamu alaikum alaikum islam so hell is there any difference between sunni sunnah and hadith yes so as is basically a known practice uh it could be the son of the prophet muhammad peace be upon him or the son of the early muslims or you know the quran mentioned sunnah to allah which means the way of allah that is unchanging so the sunnah is basically the way or or the practice now how do we know the way or the practice of the prophet peace be upon him we get that from reports which are in the hadith each hadith by itself is a little uh snippet a kind of anecdote that tells us about something the prophet peace be upon him said or did or something that happens in his presence from studying these hadiths we get the idea of what the prophet peace be upon him normally did so what he normally did this is called sunnah okay and um and dr khalid uh watching your debates on learning for you since 2011 sheikh zakhala khairan and thank you very much for your kind words i hope you visit us in brazil one day yes i hope so too may allah want to protect you and all of the people of uh brazil um mohammed riaz thank you dear sir love you dr shabir take care so thank you uh brother uh riaz muhammad riaz and uh i love you too and um take care may allah protect you and everyone around you and mobes are we allowed to purchase property in a non-muslim country on installments where the matter of bank interest is evolved so brother moyes perhaps you join me late today um if you have a chance go back over the video and you will see that i've addressed this in in great detail and basically the answer is yes so look at that and by the way on this note let me encourage you folks please share these videos if you go to my facebook page if you like this particular video and or if you like what i've said today then please share it with others if you don't like then uh share your thoughts with me so that i can correct uh what you uh think to be wrong and um yeah and if you find other videos as well on my facebook page that are of interest to you that you think would be beneficial to people please share those as well okay um and we have uh shanisa gulab thank you for your guidance may allah bless you and your family thank you sister chinese mata protect you and your loved ones as well abdul karim ali salam shaykh is from korea from southern cameroons shall muslims and liberal countries apply same strict rule on ribba or usually um in liberal countries uh or worse still in areas where we don't have uh islamic banking facilities so um well you know this is a question that has been discussed the hanafi scholars thought that um when you were in a non-muslim country you could actually deal in ribba but most others look at that fatwa scans and because you know something is immoral then it's immoral everywhere but i can see their point they were thinking that you know you you're in a place where you cannot uh control the system and uh and so we cannot make things difficult for muslims who are in that system that they cannot control but what you can control this is what you act upon you can control your prayers pray on time you can control fasting do fast and so on but you cannot control this overall economic system so you just have to kind of like surrender to it that's the logic and rationale but as much as we can avoid we should try to avoid and of course we can avoid much of that but when it comes to buying the house on interest uh as i said the european uh fatwa council uh said that this is fine okay uh jake reno uh what are your thoughts on having a tradition ira so this i don't know much about uh jake so i'm sorry i won't be able to answer that uh leela salaam alaika i'm just wondering if i could fast every day in the month of rajab i like fasting i enjoy fasting very much well i mean you're not prohibited sister leela um if you're only prohibited too fast on the two days of eid and three days following the idol other so five days in the year other days you're allowed to to fast however it is not recommended and and it doesn't seem to be a good practice to fast every day so some of the companions of the prophet peace be upon him as the prophet peace be upon him about this ing to some hadith and he and eventually he gave permission only like to fast one day and eat the next day fast the next day eat the next day type of thing so fast intermittently uh one day uh fasting one day uh eating and also hannah teller knows best so everything in moderation even fasting though it's a good thing let it be in moderation i see kamal's question here about life insurance perhaps i'll leave that for another time uh i want to end at this point so thank you all for joining me today and um on saturday i'll uh sunday rather i'll be in that uh forum uh with gain peace i've posted the note on my facebook page do join us for that and then on the 28th i will be in a debate with um william albrecht on the question of this holy spirit is the holy spirit a divine person distinct from the father and the son that will be our question then i have some debates coming up in march as well watch for the postings regarding that too with uh um louis louis design um on the quran and the bible and the coherence of what they have to say regarding the crucifixion of jesus and then in early april i will be debating andrew locke on the question of the resurrection of jesus from the dead so watch for the details of all of those and starting march on sunday afternoons 12 30 pm i will have my usual post on comparative religion topics uh right here on my facebook page in the meantime join me every friday same time 12 30 p.m uh for my virtual sermons um and i pray that allah will reopen our mosques for us in a way that is safe for us from kovid and from every other disease and stress and distress may god protect you all brothers and sisters and friends please support our mission by going to our website wwe and that's where you can send us a donation to help our mission to continue doing all of the good work we're doing of spreading the message of peace worldwide thank you again for joining me assalamu alaikum peace and the mercy and blessings of allah be with you all