The Spiritual Crisis That Imam Al Ghazali Solved - Shaykh Hamza Yusuf

0:00 sometimes seems exaggerated when you

0:02 sometimes seems exaggerated when you

0:02 sometimes seems exaggerated when you read about it. You read about virtuous

0:04 read about it. You read about virtuous

0:04 read about it. You read about virtuous people that would pray fudger with the

0:07 people that would pray fudger with the

0:07 people that would pray fudger with the wudoo of

0:09 wudoo of

0:09 wudoo of and you think, you know, is that really

0:11 and you think, you know, is that really

0:12 and you think, you know, is that really true? And or people that read the Quran

0:15 true? And or people that read the Quran

0:15 true? And or people that read the Quran every every three days,

0:19 every every three days,

0:19 every every three days, but having personally known people like

0:22 but having personally known people like

0:22 but having personally known people like that, I know that it's it's possible

0:25 that, I know that it's it's possible

0:25 that, I know that it's it's possible because I've seen it with my own eyes.

0:27 because I've seen it with my own eyes.

0:27 because I've seen it with my own eyes. also the photographic memories that some

0:29 also the photographic memories that some

0:29 also the photographic memories that some of these scholars had.

0:32 of these scholars had.

0:32 of these scholars had. Uh I've seen in some of the teachers

0:35 Uh I've seen in some of the teachers

0:35 Uh I've seen in some of the teachers that I've had memories that are just

0:38 that I've had memories that are just

0:38 that I've had memories that are just really astonishing.

0:41 really astonishing.

0:41 really astonishing. So, and then fortunately,

0:44 So, and then fortunately,

0:44 So, and then fortunately, you know, unfortunately for us, he's not

0:46 you know, unfortunately for us, he's not

0:46 you know, unfortunately for us, he's not here this year, but in in the past,

0:49 here this year, but in in the past,

0:49 here this year, but in in the past, we've had Shah Abdullah Bimbea who in

0:51 we've had Shah Abdullah Bimbea who in

0:51 we've had Shah Abdullah Bimbea who in many ways is the Gazali of his time or

0:55 many ways is the Gazali of his time or

0:56 many ways is the Gazali of his time or the shabby of his time. um he's

0:59 the shabby of his time. um he's

0:59 the shabby of his time. um he's certainly in his writings and for some

1:02 certainly in his writings and for some

1:02 certainly in his writings and for some of you who might be fortunate enough to

1:03 of you who might be fortunate enough to

1:03 of you who might be fortunate enough to be able to read Arabic at that level,

1:06 be able to read Arabic at that level,

1:06 be able to read Arabic at that level, what what's notable about his writing is

1:09 what what's notable about his writing is

1:09 what what's notable about his writing is one I if [laughter] if you're accustomed

1:13 one I if [laughter] if you're accustomed

1:13 one I if [laughter] if you're accustomed to reading these scholars, he's writing

1:16 to reading these scholars, he's writing

1:16 to reading these scholars, he's writing in a very similar

1:18 in a very similar

1:18 in a very similar style and level of arudition, but he's

1:22 style and level of arudition, but he's

1:22 style and level of arudition, but he's also part of the conversation. And this

1:26 also part of the conversation. And this

1:26 also part of the conversation. And this is the conversation of the scholastic

1:28 is the conversation of the scholastic

1:28 is the conversation of the scholastic conversation that the udma have over

1:30 conversation that the udma have over

1:30 conversation that the udma have over time. So um

1:33 time. So um

1:33 time. So um uh of of the present who are oceans of

1:37 uh of of the present who are oceans of

1:37 uh of of the present who are oceans of knowledge have tended to read the best

1:40 knowledge have tended to read the best

1:40 knowledge have tended to read the best of what's gone in the past. So in in any

1:43 of what's gone in the past. So in in any

1:43 of what's gone in the past. So in in any subject that they master would be an

1:46 subject that they master would be an

1:46 subject that they master would be an example. Anybody who masters would have

1:49 example. Anybody who masters would have

1:49 example. Anybody who masters would have had to have read Immaf's

1:52 had to have read Immaf's

1:52 had to have read Immaf's uh great work on which begins the

1:56 uh great work on which begins the

1:56 uh great work on which begins the science of and then then they would have

1:58 science of and then then they would have

1:58 science of and then then they would have had to have read the great Osuri

2:00 had to have read the great Osuri

2:00 had to have read the great Osuri scholars

2:02 scholars

2:02 scholars uh of Islam most prominent amongst them

2:06 uh of Islam most prominent amongst them

2:06 uh of Islam most prominent amongst them people like Abu Al Jweni Imam Gazadi

2:10 people like Abu Al Jweni Imam Gazadi

2:10 people like Abu Al Jweni Imam Gazadi himself

2:13 himself

2:13 himself uh Imam Karafi Imam Shabi Uh and then

2:18 uh Imam Karafi Imam Shabi Uh and then

2:18 uh Imam Karafi Imam Shabi Uh and then you have the

2:20 you have the

2:20 you have the derivative scholars of Osul who aren't

2:23 derivative scholars of Osul who aren't

2:23 derivative scholars of Osul who aren't really original uh don't don't have

2:25 really original uh don't don't have

2:25 really original uh don't don't have original contributions but either a

2:28 original contributions but either a

2:28 original contributions but either a bridge or

2:30 bridge or

2:30 bridge or uh modify something that's been written

2:32 uh modify something that's been written

2:32 uh modify something that's been written from another med in their own med like

2:36 from another med in their own med like

2:36 from another med in their own med like in the mab. So I I want to talk a little

2:39 in the mab. So I I want to talk a little

2:39 in the mab. So I I want to talk a little bit about Imazali and why he's important

2:43 bit about Imazali and why he's important

2:43 bit about Imazali and why he's important about his life. He was born in 450 uh in

2:47 about his life. He was born in 450 uh in

2:47 about his life. He was born in 450 uh in the Hijra calendar

2:50 the Hijra calendar

2:50 the Hijra calendar and he his life surprisingly was not

2:53 and he his life surprisingly was not

2:53 and he his life surprisingly was not long by today's standards. Um

2:58 long by today's standards. Um

2:58 long by today's standards. Um I'm actually older than he was when he

3:00 I'm actually older than he was when he

3:00 I'm actually older than he was when he died. So, but

3:03 died. So, but

3:03 died. So, but he uh he was born into a a very poor

3:07 he uh he was born into a a very poor

3:07 he uh he was born into a a very poor family. Um some say his name is actually

3:12 family. Um some say his name is actually

3:12 family. Um some say his name is actually with a shedda from Gazal which is a

3:15 with a shedda from Gazal which is a

3:15 with a shedda from Gazal which is a carter of wool which um is what his

3:19 carter of wool which um is what his

3:20 carter of wool which um is what his father did and others say it's from

3:21 father did and others say it's from

3:21 father did and others say it's from Gazala which was a small

3:24 Gazala which was a small

3:24 Gazala which was a small suburb of

3:26 suburb of

3:26 suburb of a village of uh in the uh

3:32 a village of uh in the uh

3:32 a village of uh in the uh area of Tus which is currently in

3:36 area of Tus which is currently in

3:36 area of Tus which is currently in northern Iran.

3:39 northern Iran.

3:39 northern Iran. He had a brother Ahmed who becomes a

3:41 He had a brother Ahmed who becomes a

3:41 He had a brother Ahmed who becomes a scholar and is more noted for his uh

3:44 scholar and is more noted for his uh

3:44 scholar and is more noted for his uh Sufism and his poetry than I imali.

3:49 Sufism and his poetry than I imali.

3:49 Sufism and his poetry than I imali. But his father was a very simple man.

3:51 But his father was a very simple man.

3:52 But his father was a very simple man. But he loved the ulma and he did not

3:54 But he loved the ulma and he did not

3:54 But he loved the ulma and he did not have the opportunity to study when he

3:56 have the opportunity to study when he

3:56 have the opportunity to study when he was young. But he really loved knowledge

3:58 was young. But he really loved knowledge

3:58 was young. But he really loved knowledge and he loved the ulma. And so he used to

4:00 and he loved the ulma. And so he used to

4:00 and he loved the ulma. And so he used to serve them. And

4:03 serve them. And

4:03 serve them. And and because of that um some of the the

4:09 and because of that um some of the the

4:09 and because of that um some of the the say that that he was he was given these

4:12 say that that he was he was given these

4:12 say that that he was he was given these two great sons

4:14 two great sons

4:14 two great sons by Allah out of his love for the Allah

4:17 by Allah out of his love for the Allah

4:17 by Allah out of his love for the Allah and his service towards them. He was he

4:20 and his service towards them. He was he

4:20 and his service towards them. He was he was given the these sons. But his um he

4:23 was given the these sons. But his um he

4:23 was given the these sons. But his um he died when I imam Khazari was probably

4:25 died when I imam Khazari was probably

4:25 died when I imam Khazari was probably about six five or six years old. and he

4:29 about six five or six years old. and he

4:29 about six five or six years old. and he he left in his will a a small amount of

4:32 he left in his will a a small amount of

4:32 he left in his will a a small amount of money that he had and and entrusted a

4:34 money that he had and and entrusted a

4:34 money that he had and and entrusted a very pious man in the village to take

4:36 very pious man in the village to take

4:36 very pious man in the village to take care of him

4:39 care of him

4:39 care of him uh and his brother. But that money ran

4:41 uh and his brother. But that money ran

4:41 uh and his brother. But that money ran out pretty quickly. And so uh the man

4:45 out pretty quickly. And so uh the man

4:45 out pretty quickly. And so uh the man who was caretaking for the two of them

4:48 who was caretaking for the two of them

4:48 who was caretaking for the two of them actually put them in a metrasa because

4:51 actually put them in a metrasa because

4:51 actually put them in a metrasa because in those days you could go to a madrasa

4:53 in those days you could go to a madrasa

4:53 in those days you could go to a madrasa and you would get bread and water and

4:56 and you would get bread and water and

4:56 and you would get bread and water and maybe some soup. um and and lodgings.

4:59 maybe some soup. um and and lodgings.

4:59 maybe some soup. um and and lodgings. And so Imazari was famous for saying,

5:09 "I learned knowledge for other than the

5:10 "I learned knowledge for other than the

5:10 "I learned knowledge for other than the sake of Allah, but knowledge refused to

5:12 sake of Allah, but knowledge refused to

5:12 sake of Allah, but knowledge refused to be other than for the sake of Allah." In

5:15 be other than for the sake of Allah." In

5:15 be other than for the sake of Allah." In other words, that he entered into the

5:17 other words, that he entered into the

5:17 other words, that he entered into the madrasa because he needed a place to

5:19 madrasa because he needed a place to

5:19 madrasa because he needed a place to live and eat as a young boy. Um but

5:24 live and eat as a young boy. Um but

5:24 live and eat as a young boy. Um but uh his knowledge

5:28 uh his knowledge

5:28 uh his knowledge ended up being for Allah even if that

5:30 ended up being for Allah even if that

5:30 ended up being for Allah even if that wasn't the original intention.

5:32 wasn't the original intention.

5:32 wasn't the original intention. Um his his first teacher he had one Ibu

5:36 Um his his first teacher he had one Ibu

5:36 Um his his first teacher he had one Ibu and

5:37 and

5:37 and Raz Kari. These two uh were probably

5:43 Raz Kari. These two uh were probably

5:43 Raz Kari. These two uh were probably um he surpassed them pretty quickly.

5:47 um he surpassed them pretty quickly.

5:47 um he surpassed them pretty quickly. uh he then went when when he was still

5:49 uh he then went when when he was still

5:49 uh he then went when when he was still very young he went to Nessapur or which

5:54 very young he went to Nessapur or which

5:54 very young he went to Nessapur or which was part of the Seljuk and the Seljuks

5:57 was part of the Seljuk and the Seljuks

5:57 was part of the Seljuk and the Seljuks have different like this was part of the

5:59 have different like this was part of the

5:59 have different like this was part of the Seljuk

6:00 Seljuk

6:00 Seljuk uh dynasty but the Seljuks there's the

6:03 uh dynasty but the Seljuks there's the

6:03 uh dynasty but the Seljuks there's the Seljuks of Central Asia the Seljuks of

6:06 Seljuks of Central Asia the Seljuks of

6:06 Seljuks of Central Asia the Seljuks of Sham and Iraq and then the Seljuks of

6:09 Sham and Iraq and then the Seljuks of

6:09 Sham and Iraq and then the Seljuks of Anatolia so they're all from the same

6:12 Anatolia so they're all from the same

6:12 Anatolia so they're all from the same ethnic group but they actually have

6:14 ethnic group but they actually have

6:14 ethnic group but they actually have different um

6:17 different um

6:17 different um uh centers of their empire and the

6:20 uh centers of their empire and the

6:20 uh centers of their empire and the Seljuks here were uh were in power. They

6:25 Seljuks here were uh were in power. They

6:25 Seljuks here were uh were in power. They they were a great dynasty and uh they

6:28 they were a great dynasty and uh they

6:28 they were a great dynasty and uh they were great defenders of the sunnah and

6:31 were great defenders of the sunnah and

6:31 were great defenders of the sunnah and they were up against the occultic

6:33 they were up against the occultic

6:33 they were up against the occultic element of the uh the hermetic

6:37 element of the uh the hermetic

6:38 element of the uh the hermetic uh

6:39 uh

6:39 uh balty

6:41 balty

6:41 balty uh element that threatens orthodoxy.

6:45 uh element that threatens orthodoxy.

6:45 uh element that threatens orthodoxy. Um so they they actually fought that

6:47 Um so they they actually fought that

6:48 Um so they they actually fought that element and Immazi

6:50 element and Immazi

6:50 element and Immazi uh uh aligns with them. But he he went

6:55 uh uh aligns with them. But he he went

6:55 uh uh aligns with them. But he he went and he studied uh before he reached 20

6:58 and he studied uh before he reached 20

6:58 and he studied uh before he reached 20 he went and he studied in Nisapur

7:01 he went and he studied in Nisapur

7:01 he went and he studied in Nisapur and uh he had some uh some uh great

7:07 and uh he had some uh some uh great

7:07 and uh he had some uh some uh great teachers. Uh but he surpassed them. Um

7:12 teachers. Uh but he surpassed them. Um

7:12 teachers. Uh but he surpassed them. Um all there there's no teacher he had that

7:14 all there there's no teacher he had that

7:14 all there there's no teacher he had that he would eventually surpass him

7:15 he would eventually surpass him

7:16 he would eventually surpass him including Abu Mali Jweni. Um so when

7:19 including Abu Mali Jweni. Um so when

7:20 including Abu Mali Jweni. Um so when when he was on his way back to to

7:23 when he was on his way back to to

7:23 when he was on his way back to to he um

7:26 um

7:28 um

7:28 um he he he had spent a few I think three

7:31 he he he had spent a few I think three

7:31 he he he had spent a few I think three or four years studying and he had what

7:33 or four years studying and he had what

7:33 or four years studying and he had what are called these are like his notes and

7:36 are called these are like his notes and

7:36 are called these are like his notes and he had them in a in a

7:39 he had them in a in a

7:39 he had them in a in a a

7:41 a

7:41 a like a sack that he was carrying and and

7:44 like a sack that he was carrying and and

7:44 like a sack that he was carrying and and the caravan that he was in was was uh

7:48 the caravan that he was in was was uh

7:48 the caravan that he was in was was uh seized by Briggins and and he he writes

7:51 seized by Briggins and and he he writes

7:51 seized by Briggins and and he he writes that one of the thieves took his uh his

7:55 that one of the thieves took his uh his

7:55 that one of the thieves took his uh his his bag

7:57 his bag

7:57 his bag and he asked the head of the thieves if

8:01 and he asked the head of the thieves if

8:01 and he asked the head of the thieves if he would give him back his tell him to

8:03 he would give him back his tell him to

8:03 he would give him back his tell him to give him back his bag and and the man

8:06 give him back his bag and and the man

8:06 give him back his bag and and the man and the man said why should he do that

8:08 and the man said why should he do that

8:08 and the man said why should he do that and and he said he he asked him by Allah

8:10 and and he said he he asked him by Allah

8:10 and and he said he he asked him by Allah he said I I just spent

8:14 he said I I just spent

8:14 he said I I just spent um several years gathering all this

8:16 um several years gathering all this

8:16 um several years gathering all this knowledge and and if he takes it from

8:19 knowledge and and if he takes it from

8:19 knowledge and and if he takes it from me, it'll be a disaster for me. And and

8:21 me, it'll be a disaster for me. And and

8:22 me, it'll be a disaster for me. And and the thief laughed at him. And he said,

8:26 the thief laughed at him. And he said,

8:26 the thief laughed at him. And he said, he said, "What kind of knowledge is that

8:28 he said, "What kind of knowledge is that

8:28 he said, "What kind of knowledge is that that a thief like me could steal it from

8:31 that a thief like me could steal it from

8:31 that a thief like me could steal it from you? That's not real knowledge. If I

8:34 you? That's not real knowledge. If I

8:34 you? That's not real knowledge. If I could steal it, it's not knowledge." and

8:37 could steal it, it's not knowledge." and

8:37 could steal it, it's not knowledge." and and imazi said

8:43 this is a logic that God inspired him to

8:46 this is a logic that God inspired him to

8:46 this is a logic that God inspired him to speak in order to guide me. And then he

8:50 speak in order to guide me. And then he

8:50 speak in order to guide me. And then he he he gave him back his

8:53 he he gave him back his

8:54 he he gave him back his and he went and he spent three years

8:55 and he went and he spent three years

8:55 and he went and he spent three years memorizing everything he had learned and

8:59 memorizing everything he had learned and

8:59 memorizing everything he had learned and he he swore that he would never study

9:01 he he swore that he would never study

9:01 he he swore that he would never study anything except that he would put it to

9:03 anything except that he would put it to

9:03 anything except that he would put it to memory.

9:04 memory.

9:04 memory. um and he had a phenomenal memory but

9:08 um and he had a phenomenal memory but

9:08 um and he had a phenomenal memory but this is what he did. So uh after this uh

9:11 this is what he did. So uh after this uh

9:11 this is what he did. So uh after this uh he he begins to study with uh Abu Mali

9:16 he he begins to study with uh Abu Mali

9:16 he he begins to study with uh Abu Mali ali har and Imam Haram is a very

9:20 ali har and Imam Haram is a very

9:20 ali har and Imam Haram is a very important figure in uh in our tradition

9:25 important figure in uh in our tradition

9:25 important figure in uh in our tradition because he he takes

9:28 because he he takes

9:28 because he he takes and and what's important to note is Imam

9:30 and and what's important to note is Imam

9:30 and and what's important to note is Imam Gazali is considered by many a Sufi the

9:33 Gazali is considered by many a Sufi the

9:33 Gazali is considered by many a Sufi the reality of it is is that he was probably

9:35 reality of it is is that he was probably

9:35 reality of it is is that he was probably one of the most uh

9:38 one of the most uh

9:38 one of the most uh uh I think really striking critics of

9:41 uh I think really striking critics of

9:41 uh I think really striking critics of Sufism if if you if you read uh in the

9:46 Sufism if if you if you read uh in the

9:46 Sufism if if you if you read uh in the if you read

9:48 if you read

9:48 if you read you will see that he's actually um in

9:51 you will see that he's actually um in

9:51 you will see that he's actually um in fact he ends his book at

9:54 fact he ends his book at

9:54 fact he ends his book at um on a chapter on the Sufis and he said

9:57 um on a chapter on the Sufis and he said

9:57 um on a chapter on the Sufis and he said that you know of all these different

9:58 that you know of all these different

9:58 that you know of all these different groups he's been talking about this is

10:00 groups he's been talking about this is

10:00 groups he's been talking about this is the most deluded group

10:03 the most deluded group

10:03 the most deluded group uh are the Sufis and he talks about the

10:05 uh are the Sufis and he talks about the

10:05 uh are the Sufis and he talks about the delusion of the Sufis in their belief

10:07 delusion of the Sufis in their belief

10:07 delusion of the Sufis in their belief that

10:08 that

10:08 that the elect uh the delusion of the Sufis

10:11 the elect uh the delusion of the Sufis

10:11 the elect uh the delusion of the Sufis in the way they dress. Um they uh um the

10:17 in the way they dress. Um they uh um the

10:17 in the way they dress. Um they uh um the uh he talks about the um [clears throat]

10:20 uh he talks about the um [clears throat]

10:20 uh he talks about the um [clears throat] the uh the fact that they um

10:25 the uh the fact that they um

10:25 the uh the fact that they um used the religion uh uh to uh for

10:28 used the religion uh uh to uh for

10:28 used the religion uh uh to uh for worldly gain that they were often filled

10:31 worldly gain that they were often filled

10:31 worldly gain that they were often filled with um pride in their hearts.

10:35 with um pride in their hearts.

10:35 with um pride in their hearts. So he's he he's very critical of of uh

10:38 So he's he he's very critical of of uh

10:38 So he's he he's very critical of of uh of of uh Sufism. But there's an

10:41 of of uh Sufism. But there's an

10:41 of of uh Sufism. But there's an important distinction and I'll get I'll

10:43 important distinction and I'll get I'll

10:43 important distinction and I'll get I'll get back to the in a second. There's an

10:45 get back to the in a second. There's an

10:45 get back to the in a second. There's an important distinction.

10:46 important distinction.

10:46 important distinction. Uh the the first part of our um there

10:50 Uh the the first part of our um there

10:50 Uh the the first part of our um there was a group called the Sufia.

10:53 was a group called the Sufia.

10:53 was a group called the Sufia. The Sufia of of this first period are

10:57 The Sufia of of this first period are

10:57 The Sufia of of this first period are accepted largely by the entire

11:00 accepted largely by the entire

11:00 accepted largely by the entire scholastic community of Muslims. And to

11:03 scholastic community of Muslims. And to

11:03 scholastic community of Muslims. And to say they're not is just a lie. So people

11:06 say they're not is just a lie. So people

11:06 say they're not is just a lie. So people like Abu Yazid Bami,

11:08 like Abu Yazid Bami,

11:08 like Abu Yazid Bami, uh Mahu Ki,

11:11 uh Mahu Ki,

11:11 uh Mahu Ki, uh Saraki,

11:13 uh Saraki,

11:13 uh Saraki, Imam Juned,

11:16 Imam Juned,

11:16 Imam Juned, um Imam Kusheri,

11:19 um Imam Kusheri,

11:19 um Imam Kusheri, uh Abuim,

11:21 uh Abuim,

11:21 uh Abuim, uh many many of these early people um

11:24 uh many many of these early people um

11:24 uh many many of these early people um Abu Tarb Mechi, all of these men are

11:28 Abu Tarb Mechi, all of these men are

11:28 Abu Tarb Mechi, all of these men are considered imams and recognized. Uh also

11:33 considered imams and recognized. Uh also

11:33 considered imams and recognized. Uh also Gilani Ibia says that his his miracles

11:38 Gilani Ibia says that his his miracles

11:38 Gilani Ibia says that his his miracles are they're factual statements,

11:40 are they're factual statements,

11:40 are they're factual statements, historical statements that are that

11:42 historical statements that are that

11:42 historical statements that are that should be considered fact. Um so this

11:46 should be considered fact. Um so this

11:46 should be considered fact. Um so this idea that

11:49 idea that

11:49 idea that is a or an innovation in the religion is

11:52 is a or an innovation in the religion is

11:52 is a or an innovation in the religion is very alien to uh to the tradition to say

11:55 very alien to uh to the tradition to say

11:55 very alien to uh to the tradition to say that is alien. But that does not mean

11:58 that is alien. But that does not mean

11:58 that is alien. But that does not mean that everyone who calls himself a Sufi

12:00 that everyone who calls himself a Sufi

12:00 that everyone who calls himself a Sufi uh is somehow acceptable. On the

12:04 uh is somehow acceptable. On the

12:04 uh is somehow acceptable. On the contrary, um there is a lot of devian in

12:08 contrary, um there is a lot of devian in

12:08 contrary, um there is a lot of devian in Tasov and amongst the Sufis and um Imam

12:12 Tasov and amongst the Sufis and um Imam

12:12 Tasov and amongst the Sufis and um Imam Alazadi has has uh been criticized

12:16 Alazadi has has uh been criticized

12:16 Alazadi has has uh been criticized um in this in this late period um by

12:19 um in this in this late period um by

12:19 um in this in this late period um by some uh for being a Sufi as if that as

12:23 some uh for being a Sufi as if that as

12:23 some uh for being a Sufi as if that as if that was some kind of a shameful

12:25 if that was some kind of a shameful

12:25 if that was some kind of a shameful thing. But um that was not and the Sufi

12:29 thing. But um that was not and the Sufi

12:29 thing. But um that was not and the Sufi can be found amongst the we have the

12:33 can be found amongst the we have the

12:33 can be found amongst the we have the Quran uh the asanid of the Quran. You

12:36 Quran uh the asanid of the Quran. You

12:36 Quran uh the asanid of the Quran. You will find Sufis in the of the Quran. You

12:39 will find Sufis in the of the Quran. You

12:39 will find Sufis in the of the Quran. You will find Sufis in the asan of the

12:41 will find Sufis in the asan of the

12:41 will find Sufis in the asan of the hadith. So the religion has been

12:42 hadith. So the religion has been

12:42 hadith. So the religion has been transmitted by people that had that uh

12:45 transmitted by people that had that uh

12:46 transmitted by people that had that uh and that were part of that tradition.

12:47 and that were part of that tradition.

12:47 and that were part of that tradition. And to deny that is really to deny

12:49 And to deny that is really to deny

12:50 And to deny that is really to deny something that is just uh undeniable.

12:54 something that is just uh undeniable.

12:54 something that is just uh undeniable. Um and IBI and Josiah are used sometimes

13:01 Um and IBI and Josiah are used sometimes

13:01 Um and IBI and Josiah are used sometimes as to attack Tasaw. But the reality of

13:04 as to attack Tasaw. But the reality of

13:04 as to attack Tasaw. But the reality of it is is that the

13:08 it is is that the

13:08 it is is that the Tas even the name is accepted by Ibia.

13:13 Tas even the name is accepted by Ibia.

13:13 Tas even the name is accepted by Ibia. It's accepted by Josiah. Ibrahim Jose

13:17 It's accepted by Josiah. Ibrahim Jose

13:17 It's accepted by Josiah. Ibrahim Jose did a commentary on Abdullah Ansari's uh

13:21 did a commentary on Abdullah Ansari's uh

13:21 did a commentary on Abdullah Ansari's uh famous work great Hadi scholar and a

13:23 famous work great Hadi scholar and a

13:24 famous work great Hadi scholar and a Sufi uh who wrote Manazin

13:27 Sufi uh who wrote Manazin

13:28 Sufi uh who wrote Manazin uh

13:29 uh

13:29 uh Jose did a commentary on that he talks

13:31 Jose did a commentary on that he talks

13:31 Jose did a commentary on that he talks about and baka which are concepts that

13:34 about and baka which are concepts that

13:34 about and baka which are concepts that Imam Jun uh articulated but believe that

13:38 Imam Jun uh articulated but believe that

13:38 Imam Jun uh articulated but believe that they were Quranic concepts. Uh so Tasaw

13:42 they were Quranic concepts. Uh so Tasaw

13:42 they were Quranic concepts. Uh so Tasaw like other sciences uh emerged um with

13:45 like other sciences uh emerged um with

13:45 like other sciences uh emerged um with technical terms

13:48 technical terms

13:48 technical terms but I imali

13:50 but I imali

13:50 but I imali is not primarily a Sufi and this is

13:52 is not primarily a Sufi and this is

13:52 is not primarily a Sufi and this is important to remember. He is first and

13:55 important to remember. He is first and

13:55 important to remember. He is first and foremost probably uh after Imam Shafi

13:59 foremost probably uh after Imam Shafi

13:59 foremost probably uh after Imam Shafi the most important scholar in the

14:01 the most important scholar in the

14:01 the most important scholar in the history of Islam and the Mustafas his

14:04 history of Islam and the Mustafas his

14:04 history of Islam and the Mustafas his man when he wrote his man because he

14:07 man when he wrote his man because he

14:07 man when he wrote his man because he wrote several books inul when he wrote

14:08 wrote several books inul when he wrote

14:08 wrote several books inul when he wrote his manul his teacher I imbu aliwi said

14:14 his manul his teacher I imbu aliwi said

14:14 his manul his teacher I imbu aliwi said uh

14:16 uh

14:16 uh he buried me and I'm still alive

14:20 he buried me and I'm still alive

14:20 he buried me and I'm still alive in other words he surpassed me and my

14:22 in other words he surpassed me and my

14:22 in other words he surpassed me and my work uh Imm al- Juani introduced the uh

14:29 work uh Imm al- Juani introduced the uh

14:29 work uh Imm al- Juani introduced the uh the the universals the concept of that

14:33 the the universals the concept of that

14:33 the the universals the concept of that is Islam came to preserve these six

14:36 is Islam came to preserve these six

14:36 is Islam came to preserve these six universals there are five in his

14:38 universals there are five in his

14:38 universals there are five in his articulation they the some of the later

14:40 articulation they the some of the later

14:40 articulation they the some of the later scholars added a six which is the um so

14:52 like

14:54 like

14:54 like He says that the the

14:58 He says that the the

14:58 He says that the the preservation of the religion,

14:59 preservation of the religion,

14:59 preservation of the religion, preservation of the self, of life,

15:01 preservation of the self, of life,

15:01 preservation of the self, of life, preservation of uh of wealth, property,

15:04 preservation of uh of wealth, property,

15:04 preservation of uh of wealth, property, preservation of family, preservation of

15:07 preservation of family, preservation of

15:07 preservation of family, preservation of the intellect and preservation of

15:09 the intellect and preservation of

15:10 the intellect and preservation of dignity, human dignity. These are the

15:11 dignity, human dignity. These are the

15:11 dignity, human dignity. These are the six universals that Islam came to

15:14 six universals that Islam came to

15:14 six universals that Islam came to preserve and protect. And everything in

15:16 preserve and protect. And everything in

15:16 preserve and protect. And everything in our can be reduced to the protection of

15:20 our can be reduced to the protection of

15:20 our can be reduced to the protection of one of these six universals. There's no

15:24 one of these six universals. There's no

15:24 one of these six universals. There's no commandment or prohibition in Islam

15:26 commandment or prohibition in Islam

15:26 commandment or prohibition in Islam that's not rational. None.

15:29 that's not rational. None.

15:29 that's not rational. None. All of them are rational. Some of them

15:32 All of them are rational. Some of them

15:32 All of them are rational. Some of them have what's called uh

15:36 have what's called uh

15:36 have what's called uh in other words the the the the rational

15:39 in other words the the the the rational

15:39 in other words the the the the rational meaning is not understood by us. For

15:42 meaning is not understood by us. For

15:42 meaning is not understood by us. For instance, why we pray three raqats at

15:45 instance, why we pray three raqats at

15:45 instance, why we pray three raqats at and two at

15:47 and two at

15:47 and two at we don't know. But we know why we pray

15:50 we don't know. But we know why we pray

15:50 we don't know. But we know why we pray rakats. That's rational. So the other

15:52 rakats. That's rational. So the other

15:52 rakats. That's rational. So the other one we believe there's a hikmma in it

15:55 one we believe there's a hikmma in it

15:55 one we believe there's a hikmma in it but it's been hidden from us. Uh some

15:57 but it's been hidden from us. Uh some

15:57 but it's been hidden from us. Uh some people have explored those things but

15:59 people have explored those things but

15:59 people have explored those things but generally there's no uh there's nothing

16:01 generally there's no uh there's nothing

16:02 generally there's no uh there's nothing in our tradition uh that would be

16:04 in our tradition uh that would be

16:04 in our tradition uh that would be definitive. So, but what I als

16:09 definitive. So, but what I als

16:09 definitive. So, but what I als and and I once asked Abdullah baya who

16:12 and and I once asked Abdullah baya who

16:12 and and I once asked Abdullah baya who is I think and and it's not my opinion

16:15 is I think and and it's not my opinion

16:15 is I think and and it's not my opinion but the opinion of people far more

16:16 but the opinion of people far more

16:16 but the opinion of people far more worthy of me to assess this amongst usi

16:19 worthy of me to assess this amongst usi

16:19 worthy of me to assess this amongst usi scholars that he is the the preeminent

16:23 scholars that he is the the preeminent

16:23 scholars that he is the the preeminent usi scholar of of our time and his books

16:27 usi scholar of of our time and his books

16:27 usi scholar of of our time and his books are clear indications of that

16:31 are clear indications of that

16:31 are clear indications of that the the uh the mahas

16:36 uh his his book on

16:40 uh his his book on

16:40 uh his his book on um

16:43 he's written several books inul that are

16:45 he's written several books inul that are

16:45 he's written several books inul that are not just

16:48 not just

16:48 not just uh repeating things that have been said

16:50 uh repeating things that have been said

16:50 uh repeating things that have been said many many times before but he's actually

16:53 many many times before but he's actually

16:53 many many times before but he's actually doing two things. He's he's taking from

16:55 doing two things. He's he's taking from

16:56 doing two things. He's he's taking from the tradition uh the best of what's gone

16:59 the tradition uh the best of what's gone

16:59 the tradition uh the best of what's gone in the past, but then he's also uh

17:01 in the past, but then he's also uh

17:02 in the past, but then he's also uh having his own and his own original

17:05 having his own and his own original

17:05 having his own and his own original insights into things. So he's a

17:08 insights into things. So he's a

17:08 insights into things. So he's a uh in that way really aid of

17:12 uh in that way really aid of

17:12 uh in that way really aid of but um I asked him once that if if if he

17:16 but um I asked him once that if if if he

17:16 but um I asked him once that if if if he could only have one book of

17:19 could only have one book of

17:19 could only have one book of uh from all the books that have been

17:20 uh from all the books that have been

17:20 uh from all the books that have been written, which one would he take? And he

17:22 written, which one would he take? And he

17:22 written, which one would he take? And he said in Mustafas of Imazali

17:26 said in Mustafas of Imazali

17:26 said in Mustafas of Imazali what's interesting especially for some

17:28 what's interesting especially for some

17:28 what's interesting especially for some of the modern Hades that attack uh Imazi

17:32 of the modern Hades that attack uh Imazi

17:32 of the modern Hades that attack uh Imazi is that the most important hali uh text

17:37 is that the most important hali uh text

17:37 is that the most important hali uh text that's studied by students of the hali

17:39 that's studied by students of the hali

17:39 that's studied by students of the hali madhab is called

17:42 madhab is called

17:42 madhab is called which is aldiad

17:46 which is aldiad

17:46 which is aldiad makdi's uh famous book it's studied in

17:50 makdi's uh famous book it's studied in

17:50 makdi's uh famous book it's studied in in uh Saudi Arabia. IA now in in Medina

17:53 in uh Saudi Arabia. IA now in in Medina

17:53 in uh Saudi Arabia. IA now in in Medina and

17:55 and

17:55 and that is basically an abridgement of the

17:59 that is basically an abridgement of the

17:59 that is basically an abridgement of the so what makes Imazali unique there's a

18:03 so what makes Imazali unique there's a

18:03 so what makes Imazali unique there's a few things that he does inul first of

18:07 few things that he does inul first of

18:07 few things that he does inul first of all

18:09 all

18:10 all he is the first scholar to put logic as

18:14 he is the first scholar to put logic as

18:14 he is the first scholar to put logic as a proputic science in other words an

18:16 a proputic science in other words an

18:16 a proputic science in other words an introductory science to the study of

18:20 introductory science to the study of

18:20 introductory science to the study of some People find this odious and

18:22 some People find this odious and

18:22 some People find this odious and actually blame him for this. But one of

18:27 actually blame him for this. But one of

18:27 actually blame him for this. But one of the great scholars of this period who

18:30 the great scholars of this period who

18:30 the great scholars of this period who taught in Medina uh and wrote a book

18:32 taught in Medina uh and wrote a book

18:32 taught in Medina uh and wrote a book called Bayan

18:36 called Bayan

18:36 called Bayan which is Quran Quran uh Muhammad al

18:40 which is Quran Quran uh Muhammad al

18:40 which is Quran Quran uh Muhammad al Muhammad

18:42 Muhammad

18:42 Muhammad one of the great scholars of that was

18:45 one of the great scholars of that was

18:45 one of the great scholars of that was produced by the land of uh Muritania. uh

18:48 produced by the land of uh Muritania. uh

18:48 produced by the land of uh Muritania. uh he taught many many years in Medina and

18:51 he taught many many years in Medina and

18:51 he taught many many years in Medina and because the

18:53 because the

18:54 because the some of the ulma or most of the ulma

18:56 some of the ulma or most of the ulma

18:56 some of the ulma or most of the ulma there actually prohibited or considered

18:58 there actually prohibited or considered

18:58 there actually prohibited or considered logic prohibited

19:00 logic prohibited

19:00 logic prohibited because he felt it was so important as a

19:02 because he felt it was so important as a

19:02 because he felt it was so important as a subject because they wouldn't uh permit

19:05 subject because they wouldn't uh permit

19:05 subject because they wouldn't uh permit him to teach it. He wrote a book on

19:07 him to teach it. He wrote a book on

19:07 him to teach it. He wrote a book on logic and just changed all the names

19:10 logic and just changed all the names

19:10 logic and just changed all the names and they used that book at the

19:12 and they used that book at the

19:12 and they used that book at the university in Medina.

19:14 university in Medina.

19:14 university in Medina. It was basically just a book on logic

19:16 It was basically just a book on logic

19:16 It was basically just a book on logic but he just changed all the names and

19:17 but he just changed all the names and

19:17 but he just changed all the names and called it

19:20 called it

19:20 called it he didn't call it but it's it's

19:22 he didn't call it but it's it's

19:22 he didn't call it but it's it's basically logic. So, I imazi introduced

19:25 basically logic. So, I imazi introduced

19:25 basically logic. So, I imazi introduced logic. Now Ibnb Tamir wrote a book

19:29 logic. Now Ibnb Tamir wrote a book

19:29 logic. Now Ibnb Tamir wrote a book which is called uh reputation of the

19:31 which is called uh reputation of the

19:31 which is called uh reputation of the logicians

19:33 logicians

19:33 logicians and had a problem with logic but he did

19:35 and had a problem with logic but he did

19:35 and had a problem with logic but he did not have a pro problem he what he had a

19:38 not have a pro problem he what he had a

19:38 not have a pro problem he what he had a problem with was the metaphysics of

19:40 problem with was the metaphysics of

19:40 problem with was the metaphysics of logic although he he criticizes other

19:43 logic although he he criticizes other

19:43 logic although he he criticizes other aspects of logic and it's it's a two

19:44 aspects of logic and it's it's a two

19:44 aspects of logic and it's it's a two volume book um it's been translated into

19:47 volume book um it's been translated into

19:47 volume book um it's been translated into English by

19:49 English by

19:49 English by at least the abrbridgement that Imami

19:51 at least the abrbridgement that Imami

19:51 at least the abrbridgement that Imami did IMI was also um somebody who

19:54 did IMI was also um somebody who

19:54 did IMI was also um somebody who attacked

19:55 attacked

19:55 attacked uh the science of logic. Um

19:59 uh the science of logic. Um

20:00 uh the science of logic. Um I have a suspicion his logic teacher

20:02 I have a suspicion his logic teacher

20:02 I have a suspicion his logic teacher stole a book from him uh and attributed

20:05 stole a book from him uh and attributed

20:05 stole a book from him uh and attributed it to himself uh when he was 17 years

20:08 it to himself uh when he was 17 years

20:08 it to himself uh when he was 17 years old. He was very upset about it was a

20:10 old. He was very upset about it was a

20:10 old. He was very upset about it was a book he wrote in Usul and I I have a

20:12 book he wrote in Usul and I I have a

20:12 book he wrote in Usul and I I have a little bit of a suspicion that that

20:14 little bit of a suspicion that that

20:14 little bit of a suspicion that that might might have left a bitter taste uh

20:16 might might have left a bitter taste uh

20:16 might might have left a bitter taste uh in him about logic. But um

20:20 in him about logic. But um

20:20 in him about logic. But um the idea that logic is a vida is re

20:24 the idea that logic is a vida is re

20:24 the idea that logic is a vida is re really absurd because um

20:28 really absurd because um

20:28 really absurd because um logic we we all use logic either poorly

20:32 logic we we all use logic either poorly

20:32 logic we we all use logic either poorly or well but we all we're we're we're

20:35 or well but we all we're we're we're

20:35 or well but we all we're we're we're logicians. Every human being is a

20:37 logicians. Every human being is a

20:37 logicians. Every human being is a legician

20:38 legician

20:38 legician because we're all reasoning.

20:41 because we're all reasoning.

20:41 because we're all reasoning. There's reasons why we do things. In the

20:43 There's reasons why we do things. In the

20:43 There's reasons why we do things. In the same way we're all grimarians. We're

20:45 same way we're all grimarians. We're

20:45 same way we're all grimarians. We're either poor grammarians or we're or or

20:47 either poor grammarians or we're or or

20:47 either poor grammarians or we're or or we're or or we're using grammar well.

20:51 we're or or we're using grammar well.

20:51 we're or or we're using grammar well. But everybody is using grammar. Like the

20:55 But everybody is using grammar. Like the

20:55 But everybody is using grammar. Like the man in um

20:58 man in um

20:58 man in um in uh the bourgeoa gentleman, I think

21:00 in uh the bourgeoa gentleman, I think

21:00 in uh the bourgeoa gentleman, I think who's amazed that he's been speaking

21:02 who's amazed that he's been speaking

21:02 who's amazed that he's been speaking pros all his life, right? When the man

21:04 pros all his life, right? When the man

21:04 pros all his life, right? When the man explains to him the difference between

21:06 explains to him the difference between

21:06 explains to him the difference between pros and poetry, that people don't know

21:08 pros and poetry, that people don't know

21:08 pros and poetry, that people don't know what they're doing because they don't

21:10 what they're doing because they don't

21:10 what they're doing because they don't have names for it. But we're all using

21:13 have names for it. But we're all using

21:13 have names for it. But we're all using predicates and adverbs and adjectives.

21:15 predicates and adverbs and adjectives.

21:15 predicates and adverbs and adjectives. We all have syntax. Uh we use it well or

21:18 We all have syntax. Uh we use it well or

21:18 We all have syntax. Uh we use it well or we use it poorly. If if we've studied

21:20 we use it poorly. If if we've studied

21:20 we use it poorly. If if we've studied grammar or if we're in a country where

21:23 grammar or if we're in a country where

21:23 grammar or if we're in a country where standard language is usually

21:25 standard language is usually

21:25 standard language is usually grammatically correct. The United States

21:27 grammatically correct. The United States

21:27 grammatically correct. The United States generally the standard language is

21:31 generally the standard language is

21:31 generally the standard language is reasonably good. Um in c in classes in

21:34 reasonably good. Um in c in classes in

21:34 reasonably good. Um in c in classes in England it's uh it's better. Um but

21:39 England it's uh it's better. Um but

21:39 England it's uh it's better. Um but Americans use poor grammar all the time.

21:41 Americans use poor grammar all the time.

21:41 Americans use poor grammar all the time. There's an argument amongst linguists

21:42 There's an argument amongst linguists

21:42 There's an argument amongst linguists that there's no such thing as poor

21:44 that there's no such thing as poor

21:44 that there's no such thing as poor grammar. It's just what people speak.

21:45 grammar. It's just what people speak.

21:45 grammar. It's just what people speak. But that's those are people that say

21:48 But that's those are people that say

21:48 But that's those are people that say that are are relativists and and really

21:50 that are are relativists and and really

21:50 that are are relativists and and really in the end they're neist because rules

21:53 in the end they're neist because rules

21:53 in the end they're neist because rules are important and we can't speak table

21:57 are important and we can't speak table

21:57 are important and we can't speak table walk night late come why not if I start

22:02 walk night late come why not if I start

22:02 walk night late come why not if I start talking like that you're not going to

22:04 talking like that you're not going to

22:04 talking like that you're not going to understand anything I say. So there's a

22:06 understand anything I say. So there's a

22:06 understand anything I say. So there's a reason why we we speak logically,

22:09 reason why we we speak logically,

22:09 reason why we we speak logically, grammatically and and those of us who

22:12 grammatically and and those of us who

22:12 grammatically and and those of us who speak rhetorically effectively, we uh we

22:16 speak rhetorically effectively, we uh we

22:16 speak rhetorically effectively, we uh we speak persuasively. So these are these

22:18 speak persuasively. So these are these

22:18 speak persuasively. So these are these are all important sciences

22:21 are all important sciences

22:21 are all important sciences um that were studied. And so what I

22:23 um that were studied. And so what I

22:23 um that were studied. And so what I gazali understood

22:27 gazali understood

22:27 gazali understood says that

22:32 uh

22:35 feed

22:38 feed

22:38 feed that a a really intelligent person

22:40 that a a really intelligent person

22:40 that a a really intelligent person doesn't need it and it and it won't

22:42 doesn't need it and it and it won't

22:42 doesn't need it and it and it won't benefit a stupid person because it's too

22:44 benefit a stupid person because it's too

22:44 benefit a stupid person because it's too difficult.

22:46 difficult.

22:46 difficult. Well, that's nice for, you know, the

22:49 Well, that's nice for, you know, the

22:50 Well, that's nice for, you know, the bell curve. All those people that are

22:51 bell curve. All those people that are

22:51 bell curve. All those people that are over in the standard deviation over here

22:53 over in the standard deviation over here

22:53 over in the standard deviation over here and then and then those over here, but

22:56 and then and then those over here, but

22:56 and then and then those over here, but all the people in the middle that that

22:58 all the people in the middle that that

22:58 all the people in the middle that that it's beneficial for he's he's forgetting

23:01 it's beneficial for he's he's forgetting

23:01 it's beneficial for he's he's forgetting all those people. So, it's true Sahaba

23:03 all those people. So, it's true Sahaba

23:03 all those people. So, it's true Sahaba did not uh know and

23:08 did not uh know and

23:08 did not uh know and they didn't know syllogisms, but they

23:10 they didn't know syllogisms, but they

23:10 they didn't know syllogisms, but they used them and the prophet used them. And

23:13 used them and the prophet used them. And

23:13 used them and the prophet used them. And Immazi wrote a book called

23:16 Immazi wrote a book called

23:16 Immazi wrote a book called proving uh

23:20 proving uh

23:20 proving uh uh says that

23:30 uh he claims that he learned logic from

23:32 uh he claims that he learned logic from

23:32 uh he claims that he learned logic from the Quran but the truth is he learned it

23:34 the Quran but the truth is he learned it

23:34 the Quran but the truth is he learned it from but if you read his book

23:38 from but if you read his book

23:38 from but if you read his book he shows you that the Quran is using uh

23:41 he shows you that the Quran is using uh

23:41 he shows you that the Quran is using uh syllogisms

23:43 syllogisms

23:43 syllogisms And there have been over 30 syllogisms

23:45 And there have been over 30 syllogisms

23:45 And there have been over 30 syllogisms identified in the Quran. Usually enammes

23:48 identified in the Quran. Usually enammes

23:48 identified in the Quran. Usually enammes and one of the things he shows is that

23:49 and one of the things he shows is that

23:49 and one of the things he shows is that they're the five most important the

23:51 they're the five most important the

23:51 they're the five most important the golden syllogisms are used in the Quran.

23:53 golden syllogisms are used in the Quran.

23:54 golden syllogisms are used in the Quran. And so the the prophets used logic and

23:56 And so the the prophets used logic and

23:56 And so the the prophets used logic and and when they reasoned they they they're

23:59 and when they reasoned they they they're

23:59 and when they reasoned they they they're reasoning with logic and and the Quran

24:02 reasoning with logic and and the Quran

24:02 reasoning with logic and and the Quran is speaking to us rationally. The Quran

24:05 is speaking to us rationally. The Quran

24:05 is speaking to us rationally. The Quran is telling us to look to reflect to

24:07 is telling us to look to reflect to

24:07 is telling us to look to reflect to think to use our

24:14 those who reflect, those who think. So

24:17 those who reflect, those who think. So

24:17 those who reflect, those who think. So he felt logic was very important and he

24:19 he felt logic was very important and he

24:19 he felt logic was very important and he said that the early people didn't need

24:21 said that the early people didn't need

24:21 said that the early people didn't need it in the same way they didn't need

24:22 it in the same way they didn't need

24:22 it in the same way they didn't need grammar because uh did not need to know

24:27 grammar because uh did not need to know

24:27 grammar because uh did not need to know the 22s

24:29 the 22s

24:29 the 22s because he didn't make mistakes in his

24:30 because he didn't make mistakes in his

24:30 because he didn't make mistakes in his grammar. He didn't need to know the 11.

24:34 grammar. He didn't need to know the 11.

24:34 grammar. He didn't need to know the 11. He didn't need to know the three. He

24:37 He didn't need to know the three. He

24:37 He didn't need to know the three. He knew those.

24:39 knew those.

24:39 knew those. He he knew them.

24:40 He he knew them.

24:40 He he knew them. Like the Arabs said,

24:46 "I'm not a grammarian who stammers as he

24:49 "I'm not a grammarian who stammers as he

24:49 "I'm not a grammarian who stammers as he speaks, trying not to make mistakes." He

24:51 speaks, trying not to make mistakes." He

24:52 speaks, trying not to make mistakes." He said, "I'm I'm a I'm a pure Arab that

24:56 said, "I'm I'm a I'm a pure Arab that

24:56 said, "I'm I'm a I'm a pure Arab that speaks and and it's correct."

24:58 speaks and and it's correct."

24:58 speaks and and it's correct." And this is the way the early people

25:00 And this is the way the early people

25:00 And this is the way the early people were. So, they didn't need grammar. They

25:02 were. So, they didn't need grammar. They

25:02 were. So, they didn't need grammar. They didn't need logic because they had it by

25:05 didn't need logic because they had it by

25:05 didn't need logic because they had it by fra and the prophet uses

25:08 fra and the prophet uses

25:08 fra and the prophet uses many times in the hadith. He uses

25:10 many times in the hadith. He uses

25:10 many times in the hadith. He uses analogical reasoning which Ibn Tama did

25:13 analogical reasoning which Ibn Tama did

25:13 analogical reasoning which Ibn Tama did accept as the reasoning of the the

25:17 accept as the reasoning of the the

25:17 accept as the reasoning of the the he accepted analogical reasoning. He had

25:20 he accepted analogical reasoning. He had

25:20 he accepted analogical reasoning. He had a problem with deductive reasoning

25:21 a problem with deductive reasoning

25:21 a problem with deductive reasoning because he didn't believe in universals

25:23 because he didn't believe in universals

25:23 because he didn't believe in universals and he was really the first nominalist

25:25 and he was really the first nominalist

25:25 and he was really the first nominalist as far as I can tell in uh in in

25:27 as far as I can tell in uh in in

25:28 as far as I can tell in uh in in history. Um

25:31 history. Um

25:31 history. Um I mean there there's a debate about both

25:33 I mean there there's a debate about both

25:33 I mean there there's a debate about both and periphery because they they only

25:36 and periphery because they they only

25:36 and periphery because they they only indicate that there's a problem with

25:38 indicate that there's a problem with

25:38 indicate that there's a problem with universals but um Ibent Timmy was

25:41 universals but um Ibent Timmy was

25:41 universals but um Ibent Timmy was clearly had a problem with the concept

25:43 clearly had a problem with the concept

25:43 clearly had a problem with the concept of universals

25:45 of universals

25:45 of universals um and there's reasons for that also and

25:46 um and there's reasons for that also and

25:46 um and there's reasons for that also and to be fair to him uh in many ways he was

25:50 to be fair to him uh in many ways he was

25:50 to be fair to him uh in many ways he was attempting to defend

25:52 attempting to defend

25:52 attempting to defend um the tradition uh from the onslaught

25:57 um the tradition uh from the onslaught

25:57 um the tradition uh from the onslaught of very dangerous

25:59 of very dangerous

25:59 of very dangerous Greek ideas and dangerous uh occultic

26:02 Greek ideas and dangerous uh occultic

26:02 Greek ideas and dangerous uh occultic ideas. So, Imazi, it's it's important to

26:06 ideas. So, Imazi, it's it's important to

26:06 ideas. So, Imazi, it's it's important to remember that he he introduces logic as

26:10 remember that he he introduces logic as

26:10 remember that he he introduces logic as being central to our tradition. And

26:12 being central to our tradition. And

26:12 being central to our tradition. And after Ghazali, logic becomes one of the

26:14 after Ghazali, logic becomes one of the

26:14 after Ghazali, logic becomes one of the primary studies in the Madrasa

26:16 primary studies in the Madrasa

26:16 primary studies in the Madrasa tradition. This is something that modern

26:19 tradition. This is something that modern

26:19 tradition. This is something that modern um some of the modern uh

26:23 um some of the modern uh

26:24 um some of the modern uh whatever you want to call them idologues

26:25 whatever you want to call them idologues

26:25 whatever you want to call them idologues or uh critics of alazadi uh really have

26:29 or uh critics of alazadi uh really have

26:29 or uh critics of alazadi uh really have a problem with um and there's people

26:31 a problem with um and there's people

26:31 a problem with um and there's people [clears throat] that like to purify

26:33 [clears throat] that like to purify

26:33 [clears throat] that like to purify Islam do some type of ethnic cleansing

26:37 Islam do some type of ethnic cleansing

26:37 Islam do some type of ethnic cleansing of hellistic thought from the Islamic

26:39 of hellistic thought from the Islamic

26:39 of hellistic thought from the Islamic tradition.

26:41 tradition.

26:41 tradition. Uh but the truth is the prophet said

26:45 Uh but the truth is the prophet said

26:45 Uh but the truth is the prophet said wisdom is is the lost property of the

26:47 wisdom is is the lost property of the

26:47 wisdom is is the lost property of the believer and and he said and and it's

26:50 believer and and he said and and it's

26:50 believer and and he said and and it's attributed to him and who was called

26:54 attributed to him and who was called

26:54 attributed to him and who was called one of the greatest in the history of

26:55 one of the greatest in the history of

26:55 one of the greatest in the history of Islam he quotes this hadith and the

26:57 Islam he quotes this hadith and the

26:57 Islam he quotes this hadith and the meaning is true but uh

27:03 uh doesn't suggest that it's not from

27:07 uh doesn't suggest that it's not from

27:07 uh doesn't suggest that it's not from the prophet sallallaihi wasallam but he

27:08 the prophet sallallaihi wasallam but he

27:08 the prophet sallallaihi wasallam but he said

27:10 said

27:10 said seek knowledge even unto China. Um so

27:12 seek knowledge even unto China. Um so

27:12 seek knowledge even unto China. Um so wherever knowledge is we benefit from it

27:14 wherever knowledge is we benefit from it

27:14 wherever knowledge is we benefit from it and the Muslims benefited greatly from

27:16 and the Muslims benefited greatly from

27:16 and the Muslims benefited greatly from uh Aristotle

27:19 uh Aristotle

27:19 uh Aristotle um Cenabia

27:24 said

27:28 he drank the shifa that was the book of

27:31 he drank the shifa that was the book of

27:31 he drank the shifa that was the book of uh ib of ibena he said he drank the

27:34 uh ib of ibena he said he drank the

27:34 uh ib of ibena he said he drank the shifa and he got sick from it. Shifa

27:37 shifa and he got sick from it. Shifa

27:37 shifa and he got sick from it. Shifa means a healing. Um but my response to

27:40 means a healing. Um but my response to

27:40 means a healing. Um but my response to that is

27:43 that is

27:43 that is uh so Allah subhana wa ta'ala

27:52 that Allah let him taste uh the the

27:54 that Allah let him taste uh the the

27:54 that Allah let him taste uh the the delight of it preserved in him what was

27:58 delight of it preserved in him what was

27:58 delight of it preserved in him what was strength from it and let him reject what

28:02 strength from it and let him reject what

28:02 strength from it and let him reject what was harmful from it. Um and he was

28:05 was harmful from it. Um and he was

28:05 was harmful from it. Um and he was capable of doing that. the the Shifa is

28:08 capable of doing that. the the Shifa is

28:08 capable of doing that. the the Shifa is an amazing work and and Iban Cena is is

28:11 an amazing work and and Iban Cena is is

28:11 an amazing work and and Iban Cena is is a maf of the um um that that our um

28:16 a maf of the um um that that our um

28:16 a maf of the um um that that our um could produce an intellect like that is

28:18 could produce an intellect like that is

28:18 could produce an intellect like that is is a is a proof of Islam. It's the

28:21 is a is a proof of Islam. It's the

28:21 is a is a proof of Islam. It's the thumbra of this religion uh that it

28:23 thumbra of this religion uh that it

28:23 thumbra of this religion uh that it produced intellects like that. It

28:25 produced intellects like that. It

28:25 produced intellects like that. It doesn't mean he didn't have mistakes. He

28:27 doesn't mean he didn't have mistakes. He

28:27 doesn't mean he didn't have mistakes. He had mistakes. He had some very serious

28:28 had mistakes. He had some very serious

28:28 had mistakes. He had some very serious mistakes but he was uh one of the most

28:32 mistakes but he was uh one of the most

28:32 mistakes but he was uh one of the most phenomenal intellects in human history

28:33 phenomenal intellects in human history

28:33 phenomenal intellects in human history recognized by Europeans. Aansenna is

28:36 recognized by Europeans. Aansenna is

28:36 recognized by Europeans. Aansenna is part of the European tradition. He has a

28:38 part of the European tradition. He has a

28:38 part of the European tradition. He has a massive influence on St. Thomas Aquinas.

28:41 massive influence on St. Thomas Aquinas.

28:41 massive influence on St. Thomas Aquinas. Um he introduced the concept the calam

28:45 Um he introduced the concept the calam

28:45 Um he introduced the concept the calam cosmolog cosmological argument is

28:47 cosmolog cosmological argument is

28:47 cosmolog cosmological argument is basically from Ibans Cena and that is

28:49 basically from Ibans Cena and that is

28:50 basically from Ibans Cena and that is the last argument standing for the proof

28:52 the last argument standing for the proof

28:52 the last argument standing for the proof of the existence of God. A rational

28:54 of the existence of God. A rational

28:54 of the existence of God. A rational proof I mean that and that's his his

28:57 proof I mean that and that's his his

28:57 proof I mean that and that's his his proof. So he he was a brilliant man. And

29:00 proof. So he he was a brilliant man. And

29:00 proof. So he he was a brilliant man. And it doesn't mean he didn't have mistakes

29:01 it doesn't mean he didn't have mistakes

29:01 it doesn't mean he didn't have mistakes but I imadi benefited from him. Um but

29:05 but I imadi benefited from him. Um but

29:05 but I imadi benefited from him. Um but he also refuted him and uh he wrote a

29:08 he also refuted him and uh he wrote a

29:08 he also refuted him and uh he wrote a book called

29:11 book called

29:11 book called which was to clarify what philosophers

29:13 which was to clarify what philosophers

29:14 which was to clarify what philosophers meant. But then he followed that up with

29:16 meant. But then he followed that up with

29:16 meant. But then he followed that up with a second book

29:18 a second book

29:18 a second book which is the incoherence of the

29:20 which is the incoherence of the

29:20 which is the incoherence of the philosophers and showed the problems.

29:23 philosophers and showed the problems.

29:23 philosophers and showed the problems. One of the things that philosophers

29:24 One of the things that philosophers

29:24 One of the things that philosophers believed they they they they had three

29:27 believed they they they they had three

29:27 believed they they they they had three main problems which he considered kufur.

29:29 main problems which he considered kufur.

29:29 main problems which he considered kufur. Um and then they had 17 other problems

29:32 Um and then they had 17 other problems

29:32 Um and then they had 17 other problems that he considered um uh

29:36 that he considered um uh

29:36 that he considered um uh you know like

29:38 you know like

29:38 you know like but the kufur uh involved that god um

29:42 but the kufur uh involved that god um

29:42 but the kufur uh involved that god um was um coexistent with the the cosmos

29:46 was um coexistent with the the cosmos

29:46 was um coexistent with the the cosmos and this is a Greek belief that u the

29:49 and this is a Greek belief that u the

29:49 and this is a Greek belief that u the cosmos always existed and god is the

29:52 cosmos always existed and god is the

29:52 cosmos always existed and god is the orders it um

29:56 orders it um

29:56 orders it um and then uh also that god didn't no

29:59 and then uh also that god didn't no

29:59 and then uh also that god didn't no universals, which is a very very

30:01 universals, which is a very very

30:01 universals, which is a very very sophisticated

30:02 sophisticated

30:02 sophisticated uh problem that is is superficially

30:05 uh problem that is is superficially

30:05 uh problem that is is superficially understood by by a lot of people that um

30:09 understood by by a lot of people that um

30:09 understood by by a lot of people that um when they hear that they don't

30:10 when they hear that they don't

30:10 when they hear that they don't understand what they were actually

30:11 understand what they were actually

30:12 understand what they were actually trying to do with that. But the the

30:15 trying to do with that. But the the

30:15 trying to do with that. But the the reputation of that that he knows the

30:19 reputation of that that he knows the

30:19 reputation of that that he knows the um

30:20 um

30:20 um is is the belief of

30:23 is is the belief of

30:24 is is the belief of and then finally the that they did not

30:25 and then finally the that they did not

30:25 and then finally the that they did not believe in the resurrection of the body.

30:28 believe in the resurrection of the body.

30:28 believe in the resurrection of the body. um the

30:30 um the

30:30 um the so these were the three things he

30:31 so these were the three things he

30:31 so these were the three things he considered kufur uh that were in their

30:34 considered kufur uh that were in their

30:34 considered kufur uh that were in their tradition. But as far as we know uh Iban

30:37 tradition. But as far as we know uh Iban

30:37 tradition. But as far as we know uh Iban Cena was a hanfi and and uh

30:43 th those are the indications that he he

30:46 th those are the indications that he he

30:46 th those are the indications that he he died as a Muslim. Um

30:49 died as a Muslim. Um

30:49 died as a Muslim. Um but what's in his book is he took Greek

30:52 but what's in his book is he took Greek

30:52 but what's in his book is he took Greek thought and attempted to uh Islamicize

30:56 thought and attempted to uh Islamicize

30:56 thought and attempted to uh Islamicize it.

30:57 it.

30:58 it. um and was not successful uh in in

31:00 um and was not successful uh in in

31:00 um and was not successful uh in in certain aspects and in other aspects he

31:02 certain aspects and in other aspects he

31:02 certain aspects and in other aspects he he he he uh he was especially in the

31:05 he he he uh he was especially in the

31:05 he he he uh he was especially in the logic. Um so and he had his own original

31:09 logic. Um so and he had his own original

31:09 logic. Um so and he had his own original contributions to logic but Imam alazadi

31:13 contributions to logic but Imam alazadi

31:13 contributions to logic but Imam alazadi that really is the area that uh and then

31:16 that really is the area that uh and then

31:16 that really is the area that uh and then in fur he was a master of the shev

31:20 in fur he was a master of the shev

31:20 in fur he was a master of the shev he was an absolute genius in

31:23 he was an absolute genius in

31:23 he was an absolute genius in um he was a master of the and uh some of

31:28 um he was a master of the and uh some of

31:28 um he was a master of the and uh some of his points in are original and his

31:31 his points in are original and his

31:31 his points in are original and his contributions are original um where he

31:35 contributions are original um where he

31:35 contributions are original um where he was admitted ly weak and he he says this

31:39 was admitted ly weak and he he says this

31:39 was admitted ly weak and he he says this is that he was not a muhadith.

31:43 is that he was not a muhadith.

31:43 is that he was not a muhadith. Um towards the end of his life all he

31:46 Um towards the end of his life all he

31:46 Um towards the end of his life all he was reading was hadith. Um he was

31:48 was reading was hadith. Um he was

31:48 was reading was hadith. Um he was studying at Bkari and Muslim in

31:50 studying at Bkari and Muslim in

31:50 studying at Bkari and Muslim in particular and Ibia said that that's how

31:53 particular and Ibia said that that's how

31:53 particular and Ibia said that that's how he died with the book and the sunnah. Um

31:56 he died with the book and the sunnah. Um

31:56 he died with the book and the sunnah. Um but that's also how he lived. Um he was

31:58 but that's also how he lived. Um he was

31:58 but that's also how he lived. Um he was also a master of ethics. Uh he his his

32:01 also a master of ethics. Uh he his his

32:01 also a master of ethics. Uh he his his book Misan Al is a very important book.

32:04 book Misan Al is a very important book.

32:04 book Misan Al is a very important book. Um it's it's it's the

32:08 Um it's it's it's the

32:08 Um it's it's it's the of the of Msawani

32:12 of the of Msawani

32:12 of the of Msawani is a a he's like a

32:16 is a a he's like a

32:16 is a a he's like a uh a barak between the henistic thought

32:20 uh a barak between the henistic thought

32:20 uh a barak between the henistic thought of Iban Msaw and his

32:23 of Iban Msaw and his

32:23 of Iban Msaw and his and he wrote which is basically

32:26 and he wrote which is basically

32:26 and he wrote which is basically Nikamakian ethics of Aristotle and then

32:30 Nikamakian ethics of Aristotle and then

32:30 Nikamakian ethics of Aristotle and then he writes

32:32 he writes

32:32 he writes and introduces um really a Quranic

32:36 and introduces um really a Quranic

32:36 and introduces um really a Quranic foundation for ethics. But Immazi then

32:39 foundation for ethics. But Immazi then

32:39 foundation for ethics. But Immazi then does Misan Al which is very important

32:42 does Misan Al which is very important

32:42 does Misan Al which is very important work. Um

32:47 and then finally

32:52 what he did is

32:56 what he did is

32:56 what he did is he understood something about the

32:58 he understood something about the

32:58 he understood something about the religion that probably wasn't seen

33:01 religion that probably wasn't seen

33:02 religion that probably wasn't seen in the way that he saw it.

33:05 in the way that he saw it.

33:05 in the way that he saw it. Tas before I imazi was defended by

33:09 Tas before I imazi was defended by

33:09 Tas before I imazi was defended by people like Abu Talibi.

33:13 people like Abu Talibi.

33:13 people like Abu Talibi. Um

33:18 is a very famous early work. Ibnu Saraj

33:22 is a very famous early work. Ibnu Saraj

33:22 is a very famous early work. Ibnu Saraj was uh very important um scholar of

33:26 was uh very important um scholar of

33:26 was uh very important um scholar of Tasaw. Um Muhasibi very important. But

33:31 Tasaw. Um Muhasibi very important. But

33:31 Tasaw. Um Muhasibi very important. But what all of the previous people before

33:33 what all of the previous people before

33:33 what all of the previous people before Gazali imi

33:35 Gazali imi

33:35 Gazali imi preeminent amongst them uh the

33:41 preeminent amongst them uh the

33:41 preeminent amongst them uh the is a very important work what they tried

33:43 is a very important work what they tried

33:43 is a very important work what they tried to show that was one-third of Islam that

33:47 to show that was one-third of Islam that

33:47 to show that was one-third of Islam that it was it was

33:50 it was it was

33:50 it was it was and that uh you had Islam iman

33:54 and that uh you had Islam iman

33:54 and that uh you had Islam iman and and they wanted to show that this

33:57 and and they wanted to show that this

33:57 and and they wanted to show that this this is what Islam isan is

34:02 this is what Islam isan is

34:02 this is what Islam isan is is a is is a the third dimension and

34:06 is a is is a the third dimension and

34:06 is a is is a the third dimension and it's what became known as what Imazi did

34:10 it's what became known as what Imazi did

34:10 it's what became known as what Imazi did was

34:12 was

34:12 was he really showed that it it was deeper

34:14 he really showed that it it was deeper

34:14 he really showed that it it was deeper than that that iman Islam and

34:19 than that that iman Islam and

34:19 than that that iman Islam and all of them in other words really the

34:23 all of them in other words really the

34:23 all of them in other words really the entire religion

34:25 entire religion

34:25 entire religion in essence is a spiritual truth

34:28 in essence is a spiritual truth

34:28 in essence is a spiritual truth that everything we do has spiritual

34:31 that everything we do has spiritual

34:31 that everything we do has spiritual meaning. Zakat is a spiritual practice.

34:35 meaning. Zakat is a spiritual practice.

34:35 meaning. Zakat is a spiritual practice. Hajj is a spiritual practice. Your

34:38 Hajj is a spiritual practice. Your

34:38 Hajj is a spiritual practice. Your belief is much deeper than simply uh

34:41 belief is much deeper than simply uh

34:41 belief is much deeper than simply uh wrote memorization of 20 attributes that

34:45 wrote memorization of 20 attributes that

34:45 wrote memorization of 20 attributes that there is a spiritual dimension to iman

34:47 there is a spiritual dimension to iman

34:47 there is a spiritual dimension to iman that is is much deeper. And this is what

34:51 that is is much deeper. And this is what

34:51 that is is much deeper. And this is what he did in hisyah. What he did was he

34:53 he did in hisyah. What he did was he

34:53 he did in hisyah. What he did was he showed that the entire religion is is

34:57 showed that the entire religion is is

34:57 showed that the entire religion is is infused with meaning

35:00 infused with meaning

35:00 infused with meaning and and that if you divorce it from

35:02 and and that if you divorce it from

35:02 and and that if you divorce it from this, you take the ru out of the body.

35:05 this, you take the ru out of the body.

35:05 this, you take the ru out of the body. You take the spirit out of the body and

35:07 You take the spirit out of the body and

35:07 You take the spirit out of the body and what you have is something dead.

35:10 what you have is something dead.

35:10 what you have is something dead. And so this is really at the root of his

35:13 And so this is really at the root of his

35:13 And so this is really at the root of his message that if we lose sight of this

35:17 message that if we lose sight of this

35:17 message that if we lose sight of this that everything that you are doing is in

35:21 that everything that you are doing is in

35:21 that everything that you are doing is in preparation for this immense meeting

35:24 preparation for this immense meeting

35:24 preparation for this immense meeting and this meeting is the single most

35:26 and this meeting is the single most

35:26 and this meeting is the single most important event in your entire purpose

35:30 important event in your entire purpose

35:30 important event in your entire purpose and existence. The reason you have been

35:32 and existence. The reason you have been

35:32 and existence. The reason you have been created is this meeting with your Lord

35:35 created is this meeting with your Lord

35:35 created is this meeting with your Lord and it's going to happen. And just as

35:37 and it's going to happen. And just as

35:37 and it's going to happen. And just as Moses was promised 40 nights, he was

35:40 Moses was promised 40 nights, he was

35:40 Moses was promised 40 nights, he was given 40 days to prepare for this

35:42 given 40 days to prepare for this

35:42 given 40 days to prepare for this meeting. Immazi wrote 40 books

35:46 meeting. Immazi wrote 40 books

35:46 meeting. Immazi wrote 40 books and the la and the first book is the

35:48 and the la and the first book is the

35:48 and the la and the first book is the book of knowledge because that is your

35:50 book of knowledge because that is your

35:50 book of knowledge because that is your provision on the journey. If you don't

35:53 provision on the journey. If you don't

35:53 provision on the journey. If you don't have that, you can't make the journey.

35:54 have that, you can't make the journey.

35:54 have that, you can't make the journey. You will die before you get to your

35:57 You will die before you get to your

35:57 You will die before you get to your destination.

35:59 destination.

35:59 destination. And the last book is the book of death

36:01 And the last book is the book of death

36:01 And the last book is the book of death because that's the destination.

36:03 because that's the destination.

36:04 because that's the destination. The 20th book which is the heart of the

36:06 The 20th book which is the heart of the

36:06 The 20th book which is the heart of the is the of the prophet sallall alaihi

36:08 is the of the prophet sallall alaihi

36:08 is the of the prophet sallall alaihi wasallam because that is the heart of

36:09 wasallam because that is the heart of

36:09 wasallam because that is the heart of the affair is to be on the heart of the

36:12 the affair is to be on the heart of the

36:12 the affair is to be on the heart of the prophet in his in his behavior. So this

36:15 prophet in his in his behavior. So this

36:15 prophet in his in his behavior. So this is really at the root of Imazi's

36:19 is really at the root of Imazi's

36:19 is really at the root of Imazi's message is is to to give to these to

36:25 message is is to to give to these to

36:26 message is is to to give to these to revive them by putting back into them.

36:29 revive them by putting back into them.

36:29 revive them by putting back into them. He felt that that the scholars had had

36:32 He felt that that the scholars had had

36:32 He felt that that the scholars had had desecated these traditions that they had

36:34 desecated these traditions that they had

36:34 desecated these traditions that they had uh they had dassinated them of their

36:38 uh they had dassinated them of their

36:38 uh they had dassinated them of their essence which was the spiritual truths

36:41 essence which was the spiritual truths

36:41 essence which was the spiritual truths behind all of these these uh sciences

36:45 behind all of these these uh sciences

36:45 behind all of these these uh sciences that in the end they're all vehicles to

36:48 that in the end they're all vehicles to

36:48 that in the end they're all vehicles to know your Lord

36:51 know your Lord

36:51 know your Lord and and that's why it's such an

36:53 and and that's why it's such an

36:53 and and that's why it's such an important um work.

36:56 important um work.

36:56 important um work. Does he have mistakes? He's human,

37:00 Does he have mistakes? He's human,

37:00 Does he have mistakes? He's human, but

37:03 but

37:03 but his mistakes are other people's virtues.

37:07 his mistakes are other people's virtues.

37:07 his mistakes are other people's virtues. So, um those people that attack Imazali

37:10 So, um those people that attack Imazali

37:10 So, um those people that attack Imazali are really fools.

37:15 Um he's one of the greatest fruits of

37:18 Um he's one of the greatest fruits of

37:18 Um he's one of the greatest fruits of this tradition. He's recognized even

37:19 this tradition. He's recognized even

37:20 this tradition. He's recognized even outside of the faith. Um people

37:22 outside of the faith. Um people

37:22 outside of the faith. Um people recognize him. Uh uh St. Thomas Aquinus

37:27 recognize him. Uh uh St. Thomas Aquinus

37:27 recognize him. Uh uh St. Thomas Aquinus uh quotes him as one of his sources. You

37:29 uh quotes him as one of his sources. You

37:29 uh quotes him as one of his sources. You can see direct lifting in the sum

37:31 can see direct lifting in the sum

37:31 can see direct lifting in the sum theologica of some of Imam Alazadi's um

37:35 theologica of some of Imam Alazadi's um

37:36 theologica of some of Imam Alazadi's um writings.

37:37 writings.

37:37 writings. Uh

37:40 Uh

37:40 Uh so uh

37:43 so uh

37:43 so uh I'm doing

37:44 I'm doing

37:44 I'm doing anyway.

37:48 Any questions?