Відео

Blank statements mean nothing and are irrelevant, so they help no one. Watch the video first and then if you have specific meaningful comments, share them.

Where is this function mentioned? What are other lands supposed to call for?

@@louay.fatoohi Allah claim on mankind is pilgrimage to the house (3:97) and he says thats where the guidance is. (3:96) Allah gives us the example of its function with solomon who was caliph after david. his interaction with the queen of saba was an example of the caliph inviting to Allah from the masjid. the holy land is holy because that where the word of God is housed. the place of Gods law ( the guidance ). people are supposed to come to the Holy land get the guidance and take it back to their people. this is the way the world still functions just for democracy (mans law). for example the world makes pilgrimage to the united nations they get the updates on the rule of democracy and then they export it back to their countries and implement democracy in their lands. other lands get the guidance and call to the guidance.

Guidance is not sought in a land. It comes from individuals who teach guidance. The Qur’an does not describe Mecca or Medina as the source or centre of guidance. It unambiguously and repeatedly talks about the Prophet (PBUH) as the guide, who received the Qur’an and communicated it to people. The same applies to Palestine when it was the centre of monotheism. It was the land that hosted many prophets and individuals who faithfully followed in their footsteps. Today, for instance, no one can claim that monotheism must be sought in one particular land; the message of Islam has spread everywhere. There is, of course, the pilgrimage, that is performed specifically in Mecca, and there is the city of the Prophet (PBUH) which we visit because it is blessed by him. But no one performs the pilgrimage or visits the Prophet (PBUH) because monotheism or guidance is only “there”. Your claim that the land is holy because the word of God is housed there is equally incapable of standing scrutiny. Think of the Qur’an for reference.

When approaching a text, not least the Qur'an, we look for an “interpretation,” not “justification.” The latter sounds like an a priori position. Please be more specific on what you disagree with in the video regarding my commentary on the verses that use “mubaraka” and “muqaddasa” to describe different places.

@@louay.fatoohi i do have a position that ive come to i dont hide that. im asking you to falsify my position because i respect your intellectual efforts. so my question is do you know why i should accecpt mecca being in arabia? i have looked at what Allah says and i dont belive its there but im only a man so i could be wrong. i am in agreement with you on the terms mubaraka and muqaddasa. in fact i think the way Allah uses those terms is a clue to the geography of the land. the whole of palestine is the blessed land but jerusalem is the capitol. the arabs even call it al quds. as you said thats because this is specifically the place of Gods word. ei: the place of the temple or masjid this is all what makes me wonder about mecca in arabia. is there any reason from Allah i should see it as holy? if you dont know that not a problem your only a man to but i thought id ask. peace

There are some methodological principles that people often ignore unwittingly or deliberately: 1) Any claim needs evidence to be worth considering. A claim does not become more likely by stating it forcefully or repeating it. 2) The burden of proof is on the claimant, not on those who did not make the claim or reject it. 3) There can be many opinions on just about every matter. The existence of an opinion does not mean that it has any truth value or significance. Scholarship is about comparing competing views to identify which one is more likely based on available evidence. Your claim that Mecca is not in Arabia violates all three principles. You do not seem to appreciate what historical evidence you are up against when you claim that Mecca is not in Arabia. Your claim is one instance of a common fundamental flaw with outlandish views on ancient history. Because ancient history is not as accessible as modern history, people tend to treat it as if it is based on nothing and there are no sources, so all claims are equally valid. This is false. There is nothing wrong with having a strange or unpopular view. But you need to present it scientifically. My advice to you is to try to write a critical piece in which you compare the evidence for your view with the evidence for the standard view that Mecca is in Arabia. If you convince yourself that you have written a credible piece, submit it to a scholarly journal or forum for feedback. Only then you will be in a position to form a view on the credibility of your view.

ua-cam.com/video/hVz4pShW2JM/v-deo.html ua-cam.com/video/BKJp7-EuyVE/v-deo.html

@@louay.fatoohi@louay.fatoohi My perspective is different. If you have time, you could read the End of the Age of Magpie, the beginning of a messianic era. It is mostly related to The End times but also consists of chosenness. Shortly, Prophet Abraham (pbuh) bought chosenness from Melchizedek (angel Gabriel). They, the seed of Abraham, were chosen to deliver people from darkness to light. When God chooses a nation, this means that they have a responsibility to promote God on earth, and God will bless them. The duty is on the shoulders of Ishmaelites, Edomites, and Israelites when/if God chooses. When one fails, God can choose another one based on His wisdom. Can Ishmaelites would be changed with another nation? Look at the Quran and what God says.

@@Age_of_Magpie The challenge is not to come up with a theory. The challenge is to find a theory/interpretation that sounds more probable than competing alternatives. This can only be established by comparing the available evidence for each. The burden of proof is always on the claimant.

@@louay.fatoohi 5:19 O People of the Scripture! Now hath Our messenger come unto you to make things plain unto you after """ an interval (of cessation) of the messengers,""" lest ye should say: There came not unto us a messenger of cheer nor any warner. Now hath a messenger of cheer and a warner come unto you. Allah is Able to do all things. Scholars defined this period between Jesus' ascension and the First revelation to Muhammed (peace be upon them). However, I would prefer to subtract 40 years because of Jesus' disciples who have religious authority. So, when Jerusalem church collapsed, "ala fatratin," started.

And the destruction of the Jewish temple (70) was the last nail in the coffin; after that, there was no establishment, only individuals who preached the truth.

Jazaka Allahu khayran, brother!

Jazaki Allahu khayran. I am not aware of anything about either of these two scenarios. It is worth remembering that Umar did allow the Jews to return to and live in Jerusalem. Indeed, he also protected the rights of Christians.

21:95, 96; And there is a ban upon any community which We have destroyed: that they shall not return. Until, when Gog and Magog are let loose, and they hasten out of every mound, So, all bans will be lifted if there are any.

​@@louay.fatoohi Interesting. Thank you for your reply

​@@Age_of_Magpie The aya does not mention a specific city.

@@salihaeljattari1230@salihaeljattari1230 Mostly "Ala karyetin," defined as inhabitants of the city. Hasidic Jews say that God banished the Israelites from Jerusalem. According to them, Jews should not claim any ownership of the land. Until God will lift the ban through the Messiah. If the verse's explanation corresponds with this situation, we could say it is not related to the Messiah but to the Gog and Magog invasion. This is not a big problem because when Jesus Christ comes, Gog and Magog will be released soon after.

This is discussed in the video.

That was a wonderful lecture Dr Fatoohi. Is there a relationship and reference to the land of Palestine in verses 24:35-37? I was there in the summer and the walk from the Damascus Gate to the chandelier inside Al Aqsa very much felt like it.

@@ygh1973 Glad you liked it. I do not see a reference to Palestine in 24:35-37. Verse 35 is metaphorical and verse 36 refers to praying houses in general. There is a minority opinion that the reference in 36 is to specific masjids, including al-Kaʿba and bayt al-Maqdis, but it is usually mentioned to be rejected on the basis that the reference in the verse is clearly general, not specific. I do not doubt, of course, that the place feels very special, as you say.

May Allah bless you too!

Linking this verse to the holy land is a minority opinion. The majority opinion interprets it as a reference to paradise. Another opinion states that it is any land in general in this world. Nothing in the verse or its context links it to the holy land.

@@louay.fatoohi I agree with you that it's minority opinion. Why would Allah in the Ayat refers us to the ''Zaboor'' about the ''inheritance of The Land''? The idea of Akhirah/heaven and hell is completely absent in Jewish traditions. It does not exist anymore. The ayat might also indicate the establishment of Islam (khilafah) on the Earth before the Judgement Day. Thank you.

May Allah bless you too.

You are welcome.

Thank you, brother. Glad you liked the video. You are right about how flawed their arguments are. Their focus on proving their point makes them change or ignore even the basics of Arabic, making the text meaningless. You also raise an excellent point about the impact of social media. In the past, publishing one's views meant going through some form of a professional publishing process, which may also involve peer-reviewing, which ensures the quality of the writing. Social media has confused people into thinking that because they can publish something means that it is worth publishing and sharing with others. I recall from my childhood a beautiful saying in Arabic that goes something like, تَعَلَّم قبلَ أن تَتَكَلّم, which means “learn before you speak”. I do not have a problem with people holding different opinions within the same school of thought. The history of Islamic scholarship is a history of pluralism of views. It is a serious problem, however, when arguments are so poor that they hinder having meaningful discussions and exchange of opinions. Going back to the earlier point, people often mistake social media activity for scholarship and quality discussions. This ailment, of course, is not specific to Muslims. It has become a human condition.

Not all innovations are bidaa. And not all new specific acts are innovations to begin with for them to be bidaa. I know confusing it’s like something that already exists but you did it in a different way as in its not “new enough” to be an innovation yet it is still unique. I am in no way qualified to draw the lines between those three and I dont think there are clear lines between them . But I think you need to at least try to differentiate between them which is something you didn’t do in the video I think.

Nothing has colonised the Muslim mind as much as the concept of bid’a, that is bad dib’a. Even those who admit that there are good bid’as as well, think and speak most of the time as if bid’a can only be evil. Furthermore, the obsession with bid’a makes people introduce all kinds of bid’a as they fight off bid’a! - The core idea of your reply is this: something that may be permissible if done once could become a bad bid’a if repeated or made regularly. This very idea is a bad bid'a. For example, if you do “la ilaha illa Allah” 100 times one morning, no one would call that impermissible. It is false to claim that repeating this practice every morning makes it a bad bid'a. There is no such principle in Islam. As I wrote in response to another brother who commented on this video, the obsession with bid’a makes the person introduce all kinds of bid’a, often while unaware. - Your understanding of the ḥadīth on bid’a is wrong, as you suspected. It is plain Arabic that can only be claimed to mean something else by injecting into it assumptions it does not have. - If celebrating the Mawlid could be beneficial to Muslims, then it is a good bid’a, like numerous other good bid’as. As for anti-Mawlid scholars and lay Muslims who are so careful not to celebrate anything or over-celebrate something, life must be really hard, even though that does not show on them.

@@omarosama155 Whenever you find yourself admitting that you are not qualified to speak about something, it is better to study it first before sharing your views. You may ask, of course, but talking like you know is oxymoron.

@@louay.fatoohiive said am neutral in this issue and don’t really care much about its legality. my comment dosent have to do much with my own knowledge but more so about your flawed arguments in your video. Saying people celebrate worldly things so they should celebrate the prophet pbuh as well is you deliberately ignoring wether it’s an innovation or not. You do come to that later but it’s misleading to not mention it and act like we’re done with that point, so you can’t tie celebrating worldly things and the mawlid together just on their own without addressing the bidaa. Also ignoring the Hadith about the two Eids in Islam which is the second or in many cases the main point against mawlid. Most famous scholars who go against mawlid go against any other annual celebration your observation that they are hypocrites is wrong. Ofc some may be but it’s not the norm yet you make it seem that way. Also you keep attacking mawlid critics saying how can they do this and that and they should do this instead dosent help your argument whatsoever it’s an ad hominem. You did in your video and in your comment here even against me personally. Even though you said don’t comment about your own views and only comment about the arguments presented, so which one? We can’t have both can we.

@@louay.fatoohi I have to say thank you for reading my comment and giving me from your time to respond. I made it clear whenever I wasn’t sure about something but my main arguments still stands. Am mostly criticizing the way you reached your conclusion not the conclusion itself. You did make some good points and ive acknowledged that as well. I think you’re very logical person since I’ve watched many of your videos but here it seems personal and emotional you seemed desperate to prove your point by reaching conclusions on the premise of thinking your conclusion is right only, not all the points were like this though but a lot were. You ignored many good arguments from the other side and choose very weak and honestly unusual ones too. Self ignorance and self awareness ironically you lacked in a sense in this video. Dont get me wrong though I still respect you very much and Ive learned a lot from you I might’ve attacked your points viscously and even to an extent your emotional state in this video but please don’t think I am attacking you as a person.

Jazaka Allahu khayran.

This space is not a whiteboard for sharing whatever thoughts someone may have. This space is for comments on the content of the video, not only its title or subject. Watch the video first, which responds to this misuse of the term "bid'a", and then you are welcome to share your responses.

احبك الله ورسوله صلى الله تعالى عليه وسلم

Most Muslims today dont pray 5 times a day in the mosque and most miss many other obligations in Islam. mawlid wether it was halal or haram either way isn’t an obligation or even mostahab so couldn’t care more or less about it, instead of arguing about unnecessary matters people should focus on their main creed and the main wajibat.

Birthdays are a western invention not in Arabia fourteen hundred years ago

@@muslim_firstSo we can’t celebrate the prophets birthday, but we use his birth as the beginning of the calendar? Seems inconsistent?

@@jaketwigg1065 beginning of the calendar is first of muharram and there is no happy new year in Arabia either

@@omarosama155 Declaring a legal practice to be prohibited is a serious issue in Islam. It is a mindset and attitude, so it is never applied to one or two things. You may want to watch the video and then comment on its arguments, rather than post a generic comment that is irrelevant.

Jazaka Allahu khayran

The video answers your questions!

I am criticising those who spend their time lecturing Muslims not to celebrate the mawlid or to not commit excessiveness in their love for the Prophet ﷺ instead of spreading the message of Islam. This misguided behaviour, like many other behaviours, could be the result of ignorance or hypocrisy. Either way, it is wrong and cannot be justified. You may want to watch my video on the Muslims’ love for the Prophet ﷺ.

In your previous comment you said that the two Eids replaced all other festivals . Now you are saying that you celebrate Jummah as well. In fact there are ahadith which say that Jummah, Arafah and ayyam al tashreeq are also Eids. But in any case there is nothing in the hadith that suggests that only those two Eids can be celebrated. Rather it simply states two Eids of jahilliyah were replaced by two Eids of Islam. It doesn't say these are the only days you can celebrate and you are not allowed to celebrate other days. These are assumptions you and others are reading into the text.

@@IsmaeeldeSilva Yes I did say the 2 eids replaced other festivals. And yes, there is nothing explicit in the text of the hadith which states that these are the only 2 days to be celebrated. Do you think RasulAllah ﷺ made a point to state this so that only these 2 days of celebration in jahiliyyah of the Ansar would be abolished, but other celebrations are fine? I agree its not explicitly mentioned but it is clearly implied. The evidence for leaving other celebrations without it being explicitly stated is the fact that RasulAllah ﷺ said all innovations are in the fire. If a celebration has no basis in the shari'ah, it is an innovation. There is a difference between a day of celebration and a day of 'ibadah. Jummah is a day of celebration, as stated in the hadith of the prophet ﷺ, and so are the ayaam al tashreeq as fasting is prohibited on these days - it has been likened to an Eid. 'Arafah is a day of worship, not a day of celebration and there's no evidence to suggest that it is an Eid. If you accept that the 2 eids replace all other celebrations, RasulAllah ﷺ still prescribes Jummah and Ayyam at Tashreeq as days of celebration. And what RasulAllah ﷺ prescribes is prescribed by Allah ﷻ. Therefore there is no contradiction since the source is the same and both therefore have a shar'i basis. If you don't accept it, then you still have the issue of Mawlid not having a basis in the shari'ah, which makes it a bid'ah. It wasn't legislated or practiced when Allah perfected his religion, and so it can't be legislated or practiced after the fact. And every innovation is in the fire and is not accepted by Allah. Even if you want to say love of RasulAllah ﷺ is legislated and the mawlid is a form of that, the salaf were the people who had the greatest love for RasulAllah ﷺ and they are praised as the best 3 generations in the hadith. We cannot be greater than them in our love for RasulAllah ﷺ, and if there was any benefit in the mawlid, we would have found them preceding us upon it Wallahu 'alam

One of the critical points I raise in the video is the tendency to interpret a verse in isolation of others or a hadith in isolation of others. This is why we find Muslims, including scholars, use the term "bid'a" as if it has only a negative connotation. This is why some Muslims are vocal in objecting to the supposed "bid'a" of the mawlid but are completely silent on the "bid'a" of the way the Qur'an is written, the collection of hadith, and others.

@@louay.fatoohi Jazakallah khair Ustadh, I believe I addressed this in one of my other comments. There are innovations in worldly matters and in deen. The way Qur'an is written and hadith are worldy matters. This doesn't have to do with religious practice. Writing the Qur'an isn't an act of 'ibadah. It can be, everything can be, but it's not something like fasting, praying, zakaat, etc. You would have had a point with taraweeh, as you mentioned, but taraweeh has a precedence in the sunnah of RasulAllah ﷺ

This and other related mini threads are a good illustration of one of the flaws of the campaign of going after the celebration of the mawlid. Basically, terms and concepts are turned upside down and used randomly due to the relentlessness of fighting off the supposed “bid’a” of celebrating the Mawlid. So, the changes made to the way the Qur’an is written and the decision to record hadiths are labelled “worldly” matters, ‘Umar's use of the term “bid’a” is “non-religious”, the formalisation of the worshipful act of the prayer of Tarawih is not “bida’”, while celebrating the Mawlid is a form of “worship” that should not be allowed. This unintelligible and random manipulation of terms and concepts is the outcome of the desperation to prove that celebrating the Mawlid is a bad innovation. What actually often happens is that those who fight the battle to declare impermissible what Allah and the Prophet never made impermissible end up introducing innovative ways of looking at history and reinterpreting language, while being very selective in considering evidence while, of course, spending whatever amount of time is needed to do that. Unfortunately, some Muslims invest considerable efforts to create internal conflicts and fault other Muslims. This is one aspect of the tragedy of Muslims. Anyway, I have covered in the video itself much more than I can do here.

@@louay.fatoohi so, out of curiosity, what do you admit is a bad innovation?

@@Zaid26127 In general, any prohibition of something that was not prohibited by the Qur’an or the Prophet (PBUH), any legalisation of something that was prohibited by the Qur’an or the Prophet (PBUH), and anything that is against the objectives of Shari’a is a bad innovation. Under the first category falls something like prohibiting the Mawlid and claiming that a Muslim’s love for the Prophet could be excessive. Obviously, one can cite numerous examples in each category, but these are two examples that are directly relevant to this video. Thank you for your interest in my video.

I mentioned the way the Qur'an is written and the writing of hadith; these are not worldly matters! Note my earlier remark that your comments ignore critical information and arguments in the video. I won't be replying to further comments that suffer from this flaw.

@@louay.fatoohi I understand Ustadh, forgive me for my ignorance, no blame is on you to reply or not reply as you wish. As for what you said about the writing of Qur'an and hadith. Of course this is a worldly matter, it has to do with the masahif, not the way Qur'an is recited. Qur'an is an oral revelation, not a written book

@@Zaid26127 what about 2 adhans being given on Jummah?

@@39prod.54 worldly matter. It wasn't done for reward or to get closer to God, but because Madinah had increased in size so people would take longer to get to the masjid

@@39prod.54 worldly matter. Even if it wasn't, the companions were faqihs and RasulAllah ﷺ told us to stick to their sunnah as well

No

Thank you for taking the time to watch the video and post your comments. Unfortunately, a comment often ignores relevant information and arguments in the video, such as the legal principle that the default status of things is permissibility. Try to imagine how life could be without this principle!

@@louay.fatoohi I affirm the principle that everything is halal until proven otherwise. The evidence I gave proves otherwise. I'd be more than happy if you could show me your reconciliation of the hadith and your view. Barakallahu feek

This space is for those who would like to talk about what is in the video. It answers the question you raise and many others. I cannot and do not provide one-to-one tutoring here.

This space is for commenting on the content of the video, not to reiterate whatever someone believes in. The video deals with the misguided and misleading use of the concept of "bid'a" that your comment promotes. I strongly encourage you to watch the video and then try to respond to the challenges it raises to this standard and popular misuse and abuse of the concept of "bid'a". You can then post whatever responses you may have.

Insha Allah, I won't 🙂. Thank you.

وعليكم السلام ورحمة الله وبركاته

Ramesses II built many obelisks. Most of these were small but the two at the Luxor Temple were large. Pharaoh calls the specific building that he ordered Haman to erect a "sarh". The role of this particular building is significant in the story of Moses. At the same time, it is in the singular, not plural. As I mentioned in the video, the sets of verses that I find more likely to explain awtād are the following: - Linking the loft pillars of Iram, Thamūd’s cutting rocks in the valley to erect buildings, and Pharaoh’s awtād (al-Fajr 89:13). - Describing the the mountains awtād (al-Nabaʾ 78:7). - The prayer of Pharaoh’s wife (al-Taḥrīm 66:11). Obelisks may be included under the term “awtād” but cross-referencing different verses suggests that awtād refers to high buildings in general, including temples, mortuaries, and statues.

Thank you, brother!