It is not permissible, and it is not applied. You find that God's law contradicts human rights. >> No, it's not like that. >> There is no state now, there is no state because there is no state, meaning we don't have an Islamic state to have a ruler or to implement this ruling, meaning we are not actually ruled. >> Ruled, meaning. >> Meaning, your internet is bad, your internet is bad, meaning your problem is that we don't have an Islamic state to implement it, meaning this limit is applied normally, meaning, for example, Mr. Ahmed, if I and someone else were Muslims, damn it, it wouldn't be applied. >> My teacher, we are looking at the effectiveness of this limit, the validity of this limit. >> Um. >> If I and someone else hate you, and we are two just Muslims, and we testified against you that you stole, and your hand was cut off, and then we turned out to be liars, how would I resolve the matter for you? >> No, of course, but not in this time either, there are more evidence now, it's not like before, meaning you need to bring conclusive evidence for the testimony, it's not enough anymore. >> Oh, no, no, no, God's law, God's law, don't bring me this time. This time there is no hand cutting. This time we have improved God's law, we have given better laws than God's law. We are talking now about God's law. If we applied God's law to you, two just Muslims, and no one knew that we were lying, and we turned out to be liars, how would we resolve the matter for you? It wouldn't work. >> Okay. >> But I mean, if you ask me, I wanted to talk to you about another topic. >> Ah, we'll talk about another topic now, but if you fix your internet because the internet is very bad. Okay, Mr. Ahmed, I'll take the next person. If you fix your internet, request a guest again because the internet is very bad and there is a delay. My dear, welcome. >> Okay, I'll get off. That's it, if you want me to get off. >> May God help you. You honored us, Mr. Messi. Please, sir. Are you irreligious? >> Messi, peace be upon you. >> Peace be upon you. Are you Muslim or irreligious? >> My brother, do you think that everything that was bad will happen? >> Peace be upon you. Your voice is good. >> Peace be upon you. Your voice is good. Please. >> والله, the internet was fine with me, but usually the internet is destroyed. Usually the internet is good with me, والله. >> Don't worry. So, are you Muslim? >> Yes. >> Please. >> I mean, and a researcher too. والله, I'm even happy to have Mr. Mani because he's Egyptian. Is it okay if you allow me, doctor, not to talk about this topic and ask a question from me, or is it forbidden? >> Answer this topic. >> It's not the topic of the episode. >> Answer the topic of the episode, and then please, please, please. >> What is your opinion on God's law? Is God's law in the punishment for theft? >> Is God's law in theft suitable for all times and places, which is the punishment for theft? Is it God's law in general, or the punishment for theft, doctor? >> The punishment for theft is from God's law, and the negative جزئيه negates the positive کلی. >> والله, doctor, I see no, because of the economic situation of the peoples, it is bad. No. >> Meaning, if we applied it, my teacher, no, it has nothing to do with the economic situation of the peoples. We have a percentage of thefts above a certain limit. For example, give me, give me a people with a low percentage of thefts, and it is possible to apply, for example, can I apply the punishment for theft in the Scandinavian countries? I don't know, honestly. >> Okay, if you were a person, do you prefer to apply man-made laws and God's law in theft? >> In the current time, yes, prison. >> Prison. Why shouldn't God's law be the best that has been revealed to humans, and humans cannot, without God's laws, enact laws and set rulings, and the message was sent because humans cannot reach these matters with their minds, and these are the claims of Muslims? >> Doctor, if you review, at the beginning of the intervention, I wanted to ask the question because maybe I don't convey my thoughts completely. >> Please, please. >> And therefore, I even told you that Mr. Mani's presence is important because he is Egyptian. Five days ago, five days ago, in Egypt, an article was published in the journal Science, which is perhaps one of the largest journals on the planet. I follow you, and for the last four days, you haven't talked about this topic. >> Even though I talk about this topic. >> It was just, if you allow me, to ask him a few questions if he accepts, if you accept, sir. >> Of course, Mani has a full episode. >> I have a detailed episode, you will find it on my channel under the name "The Fossil," which is called "Masterbethicus: Between Science and Religion." You will find me in the first approximately quarter of an hour explaining the topic of the fossil and what the topic is exactly. Then, for an hour and a quarter or an hour, we talk about its impact and how it was objected to, and then we open a discussion, and there are people with me, and we elaborate more on questions and answers. So you can find everything you want to ask. But if you have a quick question, please. >> Very quick, please. >> Doctor, the thing that most doesn't enter my mind and brain. >> Mr. Mr. Mani. >> Is the issue, for example, this fossil was from 20 million years ago, from 18 million years ago, from 50 million years ago. >> Okay, so how did Dr. Hisham Salam know the exact date? Why not 19 million? >> It's called radiometric dating. It's a method using rays and isotopes and very advanced things that scientists use on the layers of the earth itself. The earth is made of layers. These layers take millions of years to form. So when you search in a specific layer of these layers, you know that this layer formed 10 million years ago, this layer formed 56 million years ago, this layer formed, and so on. So when they go to search in a fossil site, they know they are not looking for dinosaurs and they will never find dinosaurs. If they find dinosaurs in this site in this layer, the entire theory of evolution collapses. It's one of the conclusive proofs for the validity of the theory of evolution that, as I told you, the earth is made of layers, and these layers take millions of years to form. So the theory of evolution says that dinosaurs went extinct 66 million years ago. So if I go and find a fossil in a layer of the earth's layers that is 10 million years old, and this fossil is a dinosaur fossil, the theory of evolution has collapsed. Believe it or not, this has never happened. The theory of evolution is always true. So you know when you go to search, I will search in this specific layer. Who tells me? The geologist, the paleontologist who works in paleontology. When he goes to search, he asks the biologist and the geologist. He goes and says, "Please tell me where are the earth's layers from 10 to 15 million years ago to 20 million years ago in the Arab Republic of Egypt?" He tells him the sites. You can go and find in these places, by digging or on the soil itself, or you will find these earth layers and they are exposed, so you can work on them directly and find the fossil you are looking for. So the research, to not take too long, the research itself, you will not find it written where they got the information that this fossil is 17-18 million years old. Why? Because this is linked in the research to another reference from another research done on this earth layer by a scientist working on something else, not related to evolution at all, a geologist. >> Okay. >> Have you ever seen, have you ever seen, Mr. Messi? >> Meaning, what can you tell me in Iraqi, doctor? والله, I didn't understand you. >> When the mountain breaks, you see layers upon layers on top of each other, with different shapes. >> Meaning, I don't understand the topic exactly, but I live in a mountainous area, a quarry, a quarry. >> The mountain collapsed, and you don't see layers of dirt on top of each other, with different colors and different shapes. >> Well, I haven't seen it collapse in front of me, honestly, but I mean. >> You go to a rocky area, like the Raouche rock in Lebanon, like such an area, where you see layers on top of each other, with different colors, different shapes, different sizes, within the mountain or within the earth. Yes, this is natural in any mountain, there will be different sizes. Yes. >> This accumulation is what happens. This accumulation has geological layers with specific ages. We know that this layer is from X, for example, 16 million years to Y. Just like when you cut a tree, you see rings. >> Okay. >> Counting the rings gives you one year per ring, for example. So, by determining the geological layer, you are able to determine the age of the fossil in it, because when it was buried in it, it was definitely buried at that time. No one dug it up and put it there. And you have many things we use, radiometric dating, carbon dating, etc. And carbon dating is sometimes used even in Islamic matters when we determine the age of manuscripts and these matters. So these are things you can see. Okay, my dear. >> Okay, doctor. والله, it's not just, Hassan, just so the words are clear to people. Another camera, but this is a picture here. Look, my dear friend, this is a picture of the earth's layers. See how they are divided? See the horizontal lines? Each of these layers takes millions of years to form. >> The geologist's job is to know when each of these layers formed and what factors caused them to form: the earth's weather conditions, environmental conditions, geological conditions, and all the conditions that exist. Why this layer? Why is there a red line in the middle? When did it form? This red line tells you, with our knowledge of geology, and through their methods as a complete science, a complete branch of science not related to evolution at all, it tells you this layer formed 10 million years ago. And they use tools like radiometric dating. Search for it. These are things through radioactive isotopes that they can know the age of each of these layers. There is a margin of error, but the error is small. It tells you, for example, its age is 10 million years, it will be 10.5 million years or 9.5 million years. This is the margin of error, but it won't be less than that or more than that. So this is not the job of the paleontologist to know. The paleontologist goes and asks the geologist, and the geologist tells him, "Go and work where." Understood. >> Understood, doctor. Thank you. >> You honored us, Mr. Messi. Welcome. >> Doctor, just a final word. Can you hear me? >> Please. >> Because, you know, maybe if you see my private messages, I always broadcast for two or three hours. People, let me out, people, let me out. Therefore, I have many topics and many questions, God willing, in the coming days. Welcome. I don't see private messages, my dear. Welcome. You honored us. >> My dear, Messi, the master of the oven, please. >> Peace be upon you. >> Peace be upon you. >> Mr. Hassan, the topic of the episode is God's law suitable for all times and places, or have you answered the question about the punishment for theft? Yes. >> Ah, wait, if you answered the questions, can I ask a question? >> Of course. >> Okay. Is God's law suitable for all times and places? The answer is yes. >> Yes, meaning theft, for you, is it applicable and suitable for all times and places? >> The punishment for theft, cutting off the hand, not, for example, an example of our master Omar bin Al-Khattab, when theft increased and poverty was widespread, he stopped applying this punishment. Why? Why is it not suitable, so that Omar intervened and canceled it? >> It's not a matter of not being suitable, Mr. Hassan. >> No, no, my teacher, when I disable something, it means it is not suitable now. This means disabling a punishment. No one disables a suitable punishment except a madman or an infidel. If the punishment is suitable, disabling the punishments is disbelief. So, when Omar disabled it, was he mad or an infidel, or was the punishment not suitable? >> Okay, you said just now, either he is mad because he knows it is disbelief and commits it, or he is an infidel who intentionally disables God's limits. These are God's limits, so do not approach them. Or the punishment is not suitable. >> Choose. Specify the punishment itself is not suitable for this. Well done, well done. If it is not suitable for all times and places. >> I'll give you an example. Will there come a time when we disable theft laws? Of course not. Theft laws are for all times and places. For example, can the punishment for theft be applied in our time in your country? >> Uh, yes. >> Yes. So, I'll ask you a question. Please. >> Are you Egyptian, correct? >> Yes. >> Do you like i-j-b-e-s-t? >> Yes. >> How many films have you watched on i-j-b-e-s-t? >> Not a single film, sir. >> Have you watched or not a single film on i-j-b-e-s-t? >> No, because it's piracy, because it's piracy. >> Swear, swear, swear. >> I have watched, sir, I have watched. >> Ah, lying is permissible. Lying is permissible, my teacher. I admit that you have watched. How many films? >> والله, I haven't counted, honestly, because. >> Because of the film costing $10, have you exceeded the punishment for theft or not? >> But I didn't know, والله, this is the first time I know this information from you, Mr. Hassan. >> والله, may God teach you your religion. >> والله, I swear, والله, I will not watch anything else. >> Well done, may God bless you, and I hope you repent a sincere repentance, my brother, and always ask God to make you firm, but this is not our topic. >> Let's go back, let's go back to the topic. >> The topic is not our original topic, which is your knowledge and your ignorance does not exempt you from the punishment. >> Okay, my teacher, with your permission, is embezzlement theft? I'm coming to you now, I'm coming to you. >> If your ignorance of the law does not protect the foolish, and your ignorance of the matter does not exempt you from the punishment, my question to you is: in God's law, can God's law, which is suitable for all times and places, determine whether the hand is cut off or not? >> Yes. >> Come on, give me a fatwa. Is the hand cut off or not? >> What exactly? >> Intellectual property rights are not applied, not applied. >> Why not applied? >> Because the thief must commit aggression or break something. For example, let me tell you something. My father lived in Saudi Arabia. >> Um. >> Okay, he was working as an engineer in Saudi Arabia. He left, and a friend of his, a Syrian engineer, left his house open, and a theft occurred. >> At that time, the punishments were applied, and a theft occurred, and they came to them at that time. They did not apply the punishment. Why? Because it was negligence on the part of the Syrian engineer because he left his house open. They said that to apply the punishment in its entirety, he must break the door, then enter, then steal by force. >> That is, by coercion in general. >> Well done. >> Regarding your question, return to your question. Return to your question. No, no, no, beautiful. Let me be here. >> If I enter, you have two wallets in the drawer. >> The two wallets, meaning the shoes, right? >> No, the two wallets mean the wallet. >> Yes. >> You have a wallet, you put it in the drawer, you broke the drawer, you took the wallet with $150. >> Wait, wait. Is the drawer locked with a lock or just closed? >> It's locked with a lock. >> Yes. >> You stole. My hand is cut off, right? >> $200, which is how many dirhams above a quarter of a dinar? >> والله, it depends, it depends. >> Cutting, cutting, for a quarter of a dinar, the hand is cut off, right? Good. >> Yes. >> I stole your data, entered your bank account, and took $200 million. >> It's not theft, it's applied. >> I didn't break anything. No, I didn't break anything. You said the thing is breaking. What did I break? >> Yes, I broke the information and I broke my privacy. >> Very good. So if I go and take information, you said I downloaded a pirated video and took it. Here I haven't stolen information. It's not information, and it's not the owner's. >> No, but I'm not the one stealing. The site owner is the one stealing. May God reward him. >> Right. May God reward him. >> Ah, for free. The site owner is the one stealing. والله, not me. >> Ah, and stealing from the thief, what is the treatment of the thief and encouraging the thief? >> I don't cooperate. He provides me with a service, and I watch the ads. >> When you watch the ads, you are encouraging his theft. >> Okay, he provided me with a service and provided me with something. >> Ah, so when the thief goes and steals, and you give him, you give him something in return. >> Let me tell you something, honestly, Mr. Hassan, from the thief. >> This example is very difficult, honestly. Find us something simpler. The example is difficult. The example is difficult. Okay, my question to you, you went and stole. >> Okay. >> Or you didn't steal. You are a respectable person, working daily, and may God help you with your work. >> May God keep you, sir. >> And I want to frame you. I brought a friend of mine and said, "We are both Muslims." >> We accused you of theft, we carried ourselves and traveled, and your hand was cut off. After your hand was cut off, I called from another country, just to increase your suffering. Greetings, Judge Surprise, Surprise. I tricked you. The science of the oven is innocent. >> I accused him. How do they reattach your hand, teacher? >> No, and it doesn't reattach. They might attach a prosthetic limb, but at that time, there was no such thing. But I consider my right with God. >> You consider your right with God. >> So what should I do, Mr. Hassan? What should I do? >> This is that you are incapable of doing anything, because the problem is not with you, the problem is with your law. You are incapable of doing anything. You want your hand to be cut off, and you become a burden on society, a burden on your family, a burden on yourself, and a mark of shame upon you, and whoever sees you will say you are a thief, and your children are thieves, and you are innocent. Okay, Mr. Hassan, but let me tell you something. >> Because, for example, why would they frame me? >> I'll give you an example. How many people frame others and put hashish in their belongings so they can be imprisoned? Many. He told me, why many? I am a person, you want to take my place in the company. I am a person, you are jealous of me. Few people. They planted it, teacher, master. All Egyptian movies are planted. >> Okay, okay. I understand your point. So, let me tell you something, sir. By the way, these two conditions must be truthful and known. >> He must be Muslim. Yes. I am a company owner, well-known, etc. You want to take my place. Honest and Muslim and just. >> Okay, but this is a very exceptional case, sir. >> No, no, absolutely not, absolutely not. Not an exceptional case. People being framed and accused of theft, this happens almost daily in our countries. People being accused of theft and put in prison, man. >> Okay, okay. But isn't God's law suitable for all times and places? >> It turns out it's not suitable, according to your words. >> No, how, sir? I mean, the Quran said it's suitable for all times and places. >> Well, here it's not that the Quran said it's suitable, and yet it wasn't suitable. >> Okay, let's go back. But I want to understand something. When Omar bin Al-Khattab canceled the punishment, you said either mad or infidel, or he saw that the law was not applicable at that time, right? >> Ah, yes. He is definitely not mad and definitely not an infidel. So the problem was with the punishment, with the law, right? >> Right. >> Right. >> Definitely Omar bin Al-Khattab is neither mad nor an infidel. >> Okay, my teacher, can I ask you a question so as not to take too long? >> Can I? Please. I heard a sheikh, without mentioning names, that he was talking about the slave market. So Mr. Zein Khairallah gave an example comparing the current football player market with the slave market. So, doctor, I wanted to hear your opinion on this matter. >> My dear teacher, we use the word "selling a player" in a legal sense. No one has a contract. Any player has a contract, and within this contract, there is a penalty clause. This penalty clause allows the player and the team to act on it if they can pay this penalty clause. So I am a player, and let's say Mohamed Salah is with Liverpool. The penalty clause is that I will give you, let's say, $15 million per year. I wish, my dear, I wish I were a slave and took $15 million. >> No, if you were a slave, you wouldn't take $15 million. Here's the difference, because a slave would belong to his master, and a slave is owned. Your master has the right to do with you as he wishes, unless there is an agreement between you for manumission, and the agreement is if your master wishes. So in this contract, you cannot own the player's body, you cannot own the player's freedom, you cannot own the player's money, you cannot own the player's life. All that is required is that if this player decides to move to another team, he must pay the penalty clause to his original team, and this is within the deal. So it is called selling, but it is not used with the word selling. As for the slave, my teacher, it is as follows: Abdullah bin Omar bin Al-Khattab, may God be pleased with them, when he wanted to buy a slave girl, he went to the slave market and touched her body. >> No, no, sir, no, I don't think so. >> Ah, ah, I, I, okay, listen. You have the right to ask for evidence. Never take words without asking for evidence. Listen to the hadith, my dear. >> The most important thing is the authentic hadith. The narrator is Al-Albani. The source is Irwa' al-Ghalil, page or number 2011. It was also narrated by Al-Bayhaqi, number 10890, Abd al-Razzaq 14114, and Ibn Abi Shaybah in his Musannaf 20241. >> Yes. >> Okay. >> From Ibn Omar that when he bought a slave girl, he uncovered her leg and placed his hand between her breasts and on her buttocks, as if he was placing it on her from behind the clothes. This is the slave. >> Meaning, sir, I'm sorry, I'm weak in Arabic, but can you explain it in colloquial Arabic? Please, you have the right. >> No, Ibn Omar, when he went to the slave market, wanted to buy any slave girl, he would touch her, just like you buy a sheep, you touch it to see if it's strong, if it's powerful, etc. He would uncover her leg, you know what a leg means, I think, right? >> Yes. >> And placed his hand between her breasts, it's clear, I think. >> Ah, or ah, oh, oh, may God forgive me. Continue. >> Oh, may God forgive me. No, I mean, calm down. And on her buttocks, meaning the back area, and as if he was placing it on her from behind the clothes, or it might be from outside the clothes, from behind the clothes. You want to see, then here, so we don't insult the man, but he touched her. This is called buying a slave girl, buying a slave, not a football player. And the Messenger also bought and sold slaves. I don't know, honestly. >> No, I'll give you hadiths. >> No. >> He bought, he bought, he bought Safiyyah, his daughter, and this hadith that Sheikh Zein Khairallah didn't know existed. He bought her for seven heads, seven humans. >> Um. >> In addition to selling women and young children to the infidels of Banu Qurayzah to buy weapons and horses in return. No, Mr. Hassan, with your permission, I have a comment. Honestly, I know there was slavery, but I know they used to buy slaves and free them. No, no, you have in the Book of the Mother by Al-Shafi'i, my dear teacher. If you go to my YouTube channel, I made a recent episode called "Refuting Those Ashamed of the Reality of Religion: Slavery," like Zein Khairallah and those who are ashamed of their religion. I included all this information with sources in the Book of the Mother by Al-Shafi'i. In the Book of the Mother by Al-Shafi'i, after the Messenger killed the males of Banu Qurayzah, he took the children with their mothers and divided them into three groups: one third to Tihamah and Najd, and these are not infidels, but polytheists. He sold the People of the Book to polytheists, and one third to the people of Sham, and these are two groups: either polytheists or idolaters, and he bought weapons and horses in return. >> So, I, Mr. Hassan, all my life, and when I was young, I heard about this matter, that they used to buy slaves and free them. >> The opposite, exactly the opposite. >> As evidence, our master Bilal. As evidence, our master. >> Ah, Bilal, Bilal, because he was one of the first Muslims, but the opposite, my dear teacher. The slave markets flourished after Islam came. And by the way, most of those who traded in slaves until recently, and with the United Kingdom of Britain, etc., were Muslims. And by the way, do not take your religion from the movie "The Message," my dear teacher. For example, when a slave came to accept Islam at the hands of the Messenger of God, peace be upon him. >> Peace be upon him. >> His companions came and said, "This is a slave of ours. We gave him to you." Do you know what he did? Instead of freeing this slave from the infidels by giving them his price, do you know what he did? >> He freed him, of course. >> He bought him with two black slaves, he gave two black slaves in return to the infidels and prevented any slave from coming and accepting Islam after him, or accepting Islam without informing him that he was a slave. I will read you the hadith. >> No, sir, just so people know. I believe you, والله. >> So, is it necessary that God's law, if it is not suitable for all times and places, then the entire religion falls? For example, for example, the punishment for theft is not suitable for all times or at certain times. Does that mean the entire religion will fall? No, of course not. >> My teacher, we are falling the religion bit by bit, one by one. I am discussing point by point. Go to my YouTube channel, you will find me discussing everything that comes to your mind about. >> Um. >> So, why? >> So, how? والله, sir, I am simply a person, born like you, Muslim. I was told that this is from God. I started reading this religion and saw problems. والله, it cannot be from God. God would not make such mistakes. And I started searching, and in every search, I discuss with people. >> In the Quran, for example, I pray and read the Quran, and I didn't pay attention to anything, honestly. >> My teacher, because you are reading for reward, not to understand. I'll give you an example. >> Best. >> How many times have you completed the Quran? >> No, I read it in Ramadan, honestly, but I won't lie. >> Okay. You definitely read the short surahs, right? >> Ah, of course. >> You read Surah Al-Adiyat. >> No, I don't memorize it. I don't memorize it. I read it quickly, and sometimes I play a sheikh because I don't know. >> For the sake of good deeds. Your situation is like mine. I have a Pakistani friend. I have a Pakistani Muslim friend. Every time he tells me, "Hassan, I complete the Quran in Ramadan." I told him, "Mashallah," meaning I am Arab, I speak Arabic, and it takes me a long time to complete the Quran. >> No, it's difficult, honestly, honestly. >> Ah, because you are Pakistani, where did you learn Arabic? He told me, "I didn't learn Arabic." I told him, "But how?" He said, "We have a fatwa that if we put our finger on the words and move it, we get rewards as if we were reading it." >> No, I've never heard of this fatwa, honestly. >> Ah, it's in Pakistan and Afghanistan, etc. Literally, I'm not kidding. Go ask anyone. Why? Because God's Quran, when it was revealed, did not consider that there are peoples who do not know the Arabic language. The Quran was revealed in seven dialects for the Arab tribes, instead of being revealed in seven languages for the languages of the world. It was difficult, so, my teacher. >> But God revealed it in Arabic because God Himself speaks Arabic. >> Meaning, when God was talking to Moses, was He talking in Arabic? >> No, no, this is the final message. This is the final message. >> Ah, meaning, meaning, but He speaks other languages, or did He forget other languages? >> No, God knows everything, but in the final message, the Prophet, peace be upon him, said it is in Arabic. Do you understand? Meaning, it was even mentioned in the Quran that it was revealed in the dialect of the people of Quraysh. >> I have a question. If God speaks Arabic, and Arabic is the language of Paradise, why are the names of the angels not Saram, Azam, Samidha? Why is it not called Gabriel, Michael, Azrael? Why is it not called Ghodhanfar, Qaswarah, Himam? >> It's a wisdom from God Almighty. >> والله, I heard this. Even when I was young, I asked my father. I said, "The name of our master Gabriel is a strange name. I haven't heard it before." A friend of mine is named Gabriel. He told me, "This is a wisdom from God." So, subhanallah, you know that there was a god called El, derived from Anil. >> And Gabriel means the power of God in Hebrew, or the might of God in Hebrew. >> This is the first time, honestly, Mr. Hassan, I've heard this. >> Because, simply, the Quran, I also have an episode called "Is it truly a universal message?" Go watch it. >> Okay, Mr. Hassan, send blessings upon the Prophet. >> May God bless the Prophet, his family, and all his companions. >> Now, the three heavenly religions that were revealed. Meaning, God created us and sent these things so that we would know. But all people, and then Judaism was distorted, and then Christianity was distorted. God, subhanallah, how did everything get distorted like this? Why wasn't Islam distorted? >> Because God preserved it. God says, "Indeed, We have revealed the Reminder, and indeed, We are its guardians." >> Ah, meaning God, God, God, why didn't He preserve the previous religions? >> Because Islam was revealed so that the Messenger, peace be upon him, would receive the message. >> Ah, meaning He ruined things for people. People believed in a wrong religion for 600 years so that Muhammad would come down. So we are not Muhammad coming down for people, but people are disbelieving so that Muhammad would come down, right? >> No, my teacher, no. >> So what is the sin, what is the sin of people who believed in a wrong religion without knowing, even before Muhammad came down? >> The Christians before Islam were not, they were not. But after Islam came down, and some people died, some people died during that period. >> Okay, they will be held accountable according to Christianity. >> So, does that mean God leaves people to be held accountable for their religion? If the matter is not very different, I don't understand what you mean, my teacher. I don't understand. >> Meaning, God doesn't care if He holds people accountable for their religion. He leaves people to believe as they wish and holds people accountable for their religion. >> And by the way, the thing I want to ask you, you are saying that the Quran is not distorted because it is written, "Indeed, We have revealed the Reminder, and indeed, We are its guardians," right? >> Of course. >> So, what prevents someone who distorted the Quran from adding this verse? >> Because, how, sir? No one added this. This is revelation. >> Farouk, wait. You have verses in the Christian Bible that mean that the stars will pass away and the world will pass away, but not a letter of this book will pass away. Yet it was distorted. I am a person who came and distorted the Quran. >> Excuse me, Mr. Hassan, just so I'm with you, there's an excuse. >> Yes, let me give you. >> Excuse me, sir, just so I don't want to see, but I want to see, just to reassure my heart. >> Okay, let's just mention the verse. I'll find it for you. The Gospel of Matthew 5:18. "For truly I say to you, until heaven and earth pass away, not a letter or a dot will pass away from the Law until all is accomplished." So, the Law is the Torah, sir, or the Torah? >> Yes, the Torah was distorted. >> Yes, it was distorted. >> Ah, so the existence of >> Okay, it was distorted by the Israelites after. >> Ah, so the existence of a verse does not prevent distortion. This verse, like "Indeed, We have revealed the Reminder, and indeed, We are its guardians." Then I'll ask you a question: Is the Reminder, the Quran? >> Yes, of course. >> No, "We have revealed the Reminder to David." So if we see the words "the Reminder," it means the Holy Book, and it means this and that. >> My teacher, but they, our religious scholars, say that the Reminder is the Quran. What do I want with religious scholars? Let's look at the Reminder. >> May God forgive me, Lord. >> "You were in doubt about what We revealed to Our servant. So ask the people of the Reminder, Hassan." >> Ask, ask the people of the Reminder. The Reminder is the people of the... >> Ah. >> "And ask the people of the Reminder if you do not know." Meaning, the People of the Book. But this can be doubted. But listen to this verse: "And We have already written in the Psalms after the Reminder that the earth shall be inherited by My righteous servants." So the Psalms, which were revealed to David, are after the Reminder. >> Ah, but the Reminder itself, the word in the verse I said. >> Ah, it can refer to all holy books, including the Quran, my dear. >> Okay, Mr. Hassan. >> Search more, and welcome. Welcome. >> Peace be upon you, and the mercy of God. >> Peace be upon you. Go ahead, Al-Mamoun. Hello. >> Hello.

Hello, hello. The sound is audible.

Audible. Yes, go ahead.

Well, regarding the question, you know, that Sharia is suitable for all times and places, and so on. The truth is, you know, the word "Sharia" is an artificial word. There is no such thing as Sharia at all, and it is certainly not suitable for all times and places. Many people have said this, you know, Nasr Hamid Abu Zayd, Ali Abd al-Raziq, Mahmoud Muhammad Taha, Saad Eddin El-Haly currently says this, and Mahmoud Muhammad Taha, you know, lost his life because of this opinion. Because many backward people, not... whoever says otherwise is actually lying. Because we have 60, 70 verses, whatever their number, that talk about slavery and that kind of thing, which is completely finished. And if you ask any sane person, you ask...

No, no, I didn't understand. I didn't understand.

I didn't understand. What do you mean by lying? Lying means going against religion, or what?

No, lying means going against himself. He, you know, he...

Ah, going against himself. Ah, exactly. But going against religion?

Slavery. No, he will tell you, he says, no, there is nothing in, as far as I know, there is nothing in the Quran that says these are rulings suitable for all times and places.

No, no, there are, there are.

Two verses.

"Whoever judges by other than what Allah has revealed, then those are the wrongdoers." This is the Constitutional Court. A court...

But these are not these, these are not these verses.

Ah.

"These are the limits of Allah, so do not approach them." Correct.

"These are the limits of Allah, so do not transgress them." Correct.

The limits, it doesn't mean that. It means he is addressing the people of that time, telling them not to transgress them or exceed them. Why was there the cutting of the hand in the first place? Because there were no prisons at all.

So, this is natural for most societies. They don't have prisons. For example, when I know the Islamic history...

You mean, you mean God didn't know? God didn't know that...

No, he is telling them. He is telling them why. He is telling them, you know, this is a ruling that is suitable for you. You mean, when he told them about slavery, that is a ruling. We are bound by Sharia because Sharia obliges us. For example...

I am not convinced of anything called Sharia at all. I mean, whoever says this, let them say, let them say, "Come, let's apply slavery."

So, what does religion oblige us to do?

Someone says that.

What does religion oblige us to do?

No, religion is a relationship between a person and their Lord. It's rituals, ceremonies, and completely different things. And then we have verses that even tell you, "Obey Allah and obey the Messenger and those in authority among you." And many people, including himself, said that this means that what the people decide, what the people can decide, that we will cancel, we will do this, it applies to him. And by the way, this is not just my words, nor Saad's words. The Egyptian Fatwa House, on the issue of slavery and this talk, said that we are committed to international treaties, and this is part of obeying the ruler, the one in authority. Yes, they said we are committed. They did not say we are canceling the limits of Allah. They said we are forced, my brother, we are forced.

But this is also, you know, the Fatwa House. Now, if an Islamic state were to be established, if an Islamic state were to be established, as happened a few years ago...

And it implemented these limits, no Muslim could transgress them.

If an Islamic state were established and implemented these limits, no Muslim could transgress them. Ah, this is a difficult question, but the whole idea is what is your theory of religion? I mean, what I see, perhaps a minority currently, for example, in Egypt, who do not want Sharia rule, 24% of Muslims. But I see that this is what the future will be. What I am talking about now is from the future. People, Christians, Orthodox, Protestant, and Catholic churches ruled the world for thousands of years. Even Orthodoxy, during the time of Cyril the Great and so on, ruled Egypt. But now they all say there is no such thing. They were all wrong. And now...

But religions, but religions are all wrong.

This is the nature of evolution. It must evolve. And what will...

This means that if this God sent a Sharia that is not suitable, and a religion that is not suitable for that time, I will see something. It might be part of the test. It might be part of the test. By God, by God, you made us hate hearing about the test, my brother. I mean, God sent a Messenger...

Ah.

His rulings were taken from that time and applied only in that time. Why did he come? Why did he torture himself? He came...

No, he came to his people. He came to his people and to all people at that time. And by the way, this talk, I will tell you something. I will tell you what is the benefit of slavery.

He came, he came to his people. So if his people...

He came to his people. So if his people...

He came to his people, so if his people...

He came to his people, so if his.

>> Hello, hello. The sound is audible.

>> Audible. Yes, go ahead.

>> Well, regarding the question, you know, that Sharia is suitable for all times and places, and so on. The truth is, you know, the word "Sharia" is an artificial word. There is no such thing as Sharia at all, and it is certainly not suitable for all times and places. Many people have said this, you know, Nasr Hamid Abu Zayd, Ali Abd al-Raziq, Mahmoud Muhammad Taha, Saad Eddin El-Haly currently says this, and Mahmoud Muhammad Taha, you know, lost his life because of this opinion. Because many backward people, not... whoever says otherwise is actually lying. Because we have 60, 70 verses, whatever their number, that talk about slavery and that kind of thing, which is completely finished. And if you ask any sane person, you ask...

>> No, no, I didn't understand. I didn't understand.

>> I didn't understand. What do you mean by lying? Lying means going against religion, or what?

>> No, lying means going against himself. He, you know, he...

>> Ah, going against himself. Ah, exactly. But going against religion?

>> Slavery. No, he will tell you, he says, no, there is nothing in, as far as I know, there is nothing in the Quran that says these are rulings suitable for all times and places.

>> No, no, there are, there are.

>> Two verses.

>> "Whoever judges by other than what Allah has revealed, then those are the wrongdoers." This is the Constitutional Court. A court...

>> But these are not these, these are not these verses.

>> Ah.

>> "These are the limits of Allah, so do not approach them." Correct.

>> "These are the limits of Allah, so do not transgress them." Correct.

>> The limits, it doesn't mean that. It means he is addressing the people of that time, telling them not to transgress them or exceed them. Why was there the cutting of the hand in the first place? Because there were no prisons at all.

>> So, this is natural for most societies. They don't have prisons. For example, when I know the Islamic history...

>> You mean, you mean God didn't know? God didn't know that...

>> No, he is telling them. He is telling them why. He is telling them, you know, this is a ruling that is suitable for you. You mean, when he told them about slavery, that is a ruling. We are bound by Sharia because Sharia obliges us. For example...

>> I am not convinced of anything called Sharia at all. I mean, whoever says this, let them say, let them say, "Come, let's apply slavery."

>> So, what does religion oblige us to do?

>> Someone says that.

>> What does religion oblige us to do?

>> No, religion is a relationship between a person and their Lord. It's rituals, ceremonies, and completely different things. And then we have verses that even tell you, "Obey Allah and obey the Messenger and those in authority among you." And many people, including himself, said that this means that what the people decide, what the people can decide, that we will cancel, we will do this, it applies to him. And by the way, this is not just my words, nor Saad's words. The Egyptian Fatwa House, on the issue of slavery and this talk, said that we are committed to international treaties, and this is part of obeying the ruler, the one in authority. Yes, they said we are committed. They did not say we are canceling the limits of Allah. They said we are forced, my brother, we are forced.

>> But this is also, you know, the Fatwa House. Now, if an Islamic state were to be established, if an Islamic state were to be established, as happened a few years ago...

>> And it implemented these limits, no Muslim could transgress them.

>> If an Islamic state were established and implemented these limits, no Muslim could transgress them. Ah, this is a difficult question, but the whole idea is what is your theory of religion? I mean, what I see, perhaps a minority currently, for example, in Egypt, who do not want Sharia rule, 24% of Muslims. But I see that this is what the future will be. What I am talking about now is from the future. People, Christians, Orthodox, Protestant, and Catholic churches ruled the world for thousands of years. Even Orthodoxy, during the time of Cyril the Great and so on, ruled Egypt. But now they all say there is no such thing. They were all wrong. And now...

>> But religions, but religions are all wrong.

>> This is the nature of evolution. It must evolve. And what will...

>> This means that if this God sent a Sharia that is not suitable, and a religion that is not suitable for that time, I will see something. It might be part of the test. It might be part of the test. By God, by God, you made us hate hearing about the test, my brother. I mean, God sent a Messenger...

>> Ah.

>> His rulings were taken from that time and applied only in that time. Why did he come? Why did he torture himself? He came...

>> No, he came to his people. He came to his people and to all people at that time. And by the way, this talk, I will tell you something. I will tell you what is the benefit of slavery.

>> He came, he came to his people. So if his people...

>> He came to his people. So if his people...

>> He came to his people, so if his people...

>> He came to his people, so if his.

>> Hello, hello. The sound is audible.

>> Audible. Yes, go ahead.

>> No, no, I didn't understand. I didn't understand.

>> I didn't understand. What do you mean by lying? Lying means going against religion, or what?

>> No, lying means going against himself. He, you know, he...

>> Ah, going against himself. Ah, exactly. But going against religion?

>> Slavery. No, he will tell you, he says, no, there is nothing in, as far as I know, there is nothing in the Quran that says these are rulings suitable for all times and places.

>> No, no, there are, there are.

>> Two verses.

>> "Whoever judges by other than what Allah has revealed, then those are the wrongdoers." This is the Constitutional Court. A court...

>> But these are not these, these are not these verses.

>> Ah.

>> "These are the limits of Allah, so do not approach them." Correct.

>> "These are the limits of Allah, so do not transgress them." Correct.

>> So, this is natural for most societies. They don't have prisons. For example, when I know the Islamic history...

>> You mean, you mean God didn't know? God didn't know that...

>> I am not convinced of anything called Sharia at all. I mean, whoever says this, let them say, let them say, "Come, let's apply slavery."

>> So, what does religion oblige us to do?

>> Someone says that.

>> What does religion oblige us to do?

>> But this is also, you know, the Fatwa House. Now, if an Islamic state were to be established, if an Islamic state were to be established, as happened a few years ago...

>> And it implemented these limits, no Muslim could transgress them.

>> But religions, but religions are all wrong.

>> This is the nature of evolution. It must evolve. And what will...

>> Ah.

>> His rulings were taken from that time and applied only in that time. Why did he come? Why did he torture himself? He came...

>> No, he came to his people. He came to his people and to all people at that time. And by the way, this talk, I will tell you something. I will tell you what is the benefit of slavery.

>> He came, he came to his people. So if his people...

>> He came to his people. So if his people...

>> He came to his people, so if his people...

>> He came to his people,

She saw from him truthfulness and trustworthiness, because Maysar, her maternal cousin's son, had told her about him, and she saw from him truthfulness and trustworthiness. Meaning, even if we wanted to consider it from the angle of interest, she married him for interest. Let's leave this, we have three years left. Then what was her father's opinion? What was it, my professor, what was her father's opinion? Oh, I forgot to answer you about this narration. This narration, actually, if you opened Al-Waqidi's words at the bottom, at the bottom of the book, from the same narration you took, he himself said, "And this is not established because her father died before the Year of Al-Fijar." He wasn't even present. Her uncle married her. So, the narrations are correct, meaning, so that you verify. And another narration you cited is weak, you forgot it, like the narration of Umm Hani. He said, "No, I married the noble to the noble for poverty." She apologized to him, telling him, "I am old and have children, I do not want them to harm you because she will be busy." So what did they say? The narration, the narration, the narration in Musnad, the narration in Musnad Ahmad or not? The narration is in Musnad Ahmad or not? The narration is in its Musnad. Wait, let me answer, let me answer. And regarding Umm Hani, you cited the weak narration, which is, I mean, before the Hijra, this is the first thing. And you said, you said to me, "because of my poverty," and you left the correct narration which was after the conquest, meaning, when he was at the peak of his wealth and marriage was offered to him, she said, "I have children and so on," so she apologized to him. What did he say? He said, "Yes, the women of Quraish," he said, "the best of those who rode a small one."

Oh researcher, researcher, do not deceive, no, researcher. Put mute, put mute. Your firewood, you Ahmad. So, my dear, if Ahmad ibn Hanbal uses the weak (narrations), then it is your problem. If you are a sheikh, everything mentioned in the book is correct.

So, my dear, as long as I, so my dear, if I cite Ahmad ibn Hanbal's words, it is my right. Better, give me the chain of narration. A scholar is cited for, not cited by. Please, give me the chain of narration, and even Ahmad's words, I will return them. Ahmad's words are not... In Musnad, in Imam Ahmad's Musnad, the hadith is in Imam Ahmad's Musnad. Ahmad is a liar. He said, he said Musnad, oh, Imam Ahmad's Musnad, on page 312, part one. Abu Kamil narrated to us, Hammad ibn Salama narrated to us, from Ammar, from Abu Ammar, from Ibn Abbas, regarding what... Hammad ibn Salama, this one is discredited, this is the first one. Please, my dear, you go and tell Ahmad, "Oh Ahmad, shame on you for bringing words from a discredited person." Okay, you go to Muhammad, everyone takes and refutes except Muhammad. Meaning, researcher, I am not interested, my dear. The researcher, by God, did not say anything about the narration. Listen, listen, put mute. I will tell you, brother, do not interrupt, I am telling you. Do not interrupt, I am telling you. Look, you go to Ahmad ibn Hanbal and tell him, "Shame on you, Ahmad ibn Hanbal, for lying about our Messenger." I don't care what you say is weak. I am bringing you this from Ahmad ibn Hanbal's words. To be honest, you lie. They are our scholars, from the perspective of narrative honesty, they say what is for them and what is against them. They were seekers of truth.

By God, my professor, when I bring the simple common folk, my dear, I, I, of course, this is Ahmad ibn Hanbal's book. Did I lie about anything? Oh man, the scholars, I told you, from the perspective of narrative honesty, your problem is, no, do not put it in books, do not put it in your books, do not put it in your books. I bring it for the intelligent, for the logical. We refute everything mentioned, then the Persians. I, I, as long as I brought it, as long as I brought it from Musnad Ahmad, peace be upon you. I told you, in Musnad Ahmad, page 312, part one, okay?

Oh man, Imam Ahmad even inherited hadiths that he himself weakened, like the book "La Na'taziluhum" (We Do Not Isolate Them), he told his son, "Strike it out." That means, that means, that means, let's stick to what's useful, let's stick to what's useful. Muhammad's wives, he married Sawda because he needed someone to take care of the children. Who did he marry after Sawda? Any marriage is for a reason and a personal purpose, of course, either beauty or wealth. Okay, come on, yes, so why? Since, oh researcher, since every marriage is for a purpose, and Muhammad did not leave any purpose or action undone. He married the young one, and he married the beautiful one, and he married the flirtatious one, and he married everyone he desired, and he married those who offered themselves. Oh, of course, a personal offer. This, you refute it yourself. You said he married her because he had children.

My dear, my soul, my son, oh researcher. You answer yourself, oh Hassan. For you, one by one, someone used, someone used in front of you, he married people for lust. Put, put mute, put mute, put mute, put mute. You came out, you came out, oh researcher, and you said, "What did Muhammad benefit from prophethood?" We told you he benefited from women, and we showed you that he did not leave a single one without marrying her after prophethood. Oh, that he marries for some personal purpose, my dear, we know, but do you deny that he married as many women as he wished after prophethood? Oh man, Muhammad passed away, and there were people sending him women to marry, they were on the way, they were still being sent on the way. This proves that he married, he benefited from prophethood. Brother, I am confused by the purpose, my dear. What do I want with Sawda and so on? He married Aisha, a young virgin, loving and fertile.

Okay, we will answer you about... Marry... Listen to me, listen to me, do not answer me about Aisha, do not answer me. Look, there's a trick, look, it's confusing you, researcher. If I manage... My son, my son, if I manage, if I want to justify my blunders, I am capable. He married Zaynab because he saw her and was pleased by her. No one can justify it for him. Please, how will you justify it? I can show you, people, how Muslims think about justifying these matters. Justify Muhammad's marriage to Zaynab. Come on, I will be silent. Justify it to the people, come on.

Zaynab bint Khuzayma or Zaynab bint Jahsh, you mean? No, bint Jahsh. How do you justify it? First, show me that this is wrong. Zaynab, my paternal aunt's daughter. It's shameful if you marry your paternal aunt's daughter. Zayd ibn Harithah, this is not his biological son. How do you, as an atheist, even prove how do you prove that marriage from the divorced wife of a person who is not your son, this is wrong? You yourself, what did you say? You said a woman can have three men enter upon her. Okay, three men gathered her, and for you, it's natural, even if they were brothers, even if they were paternal uncles, they gather in her. Okay, this is Muhammad's marriage to Zaynab, and she was Zayd's divorced wife. Zayd was his slave whom he freed. And this, once again, Muhammad always frees, and you say it's for worldly gain and for... The second thing. Zaynab was his paternal aunt's daughter, and he lived with her and grew up with her, as Ibn al-Arabi said. How did she not fall into his heart until after Zayd married her? Understand it for me, explain it to me. How, even logically, how does it make sense? And how did she fall into his heart only after the verse of Hijab was revealed? As for before Hijab, he used to see her and live with her, and Muhammad, peace be upon him, was only ten years older than Zayd. So, do not try to make it seem as if he was pleased in front of him and so on, and grew up in his hands. Put, put mute, put mute. This is the Muslim, people, this is it.

Leave the personal. I will leave you, my dear. You are personal with me. You are personal, my son, my son. You argued with me two seconds ago, you made a false claim against me two seconds ago. Two seconds ago, you said, you, Hassan, say that three men can enter upon a woman, even if she is her paternal uncle's daughter or her maternal uncle's daughter, two seconds ago, oh man. Meaning, you are not just personal, you are a liar. You have that her paternal uncle and maternal uncle can be at the same time. I apologize, the video, you have the topic of women, researcher. Do not shout, put mute. You are not just personal, you lied, and because it is your nature, you Muslims, lying is permissible for you. I will not, your mixtures, do not open. No, by God, the personal. Let me, professor, my dear, you are the one, you are the one who started the personal. You are saying, "You Muslims, lying is permissible for you." This is not personal. You lied about me in front of people. Now you were personal. No, no, no, no, put normal, put, put, put, put mute, put mute. Put mute and bear it. If you open the mic again, you will be removed. Did you see, people, this Muslim? We told him, "Brother, Muhammad benefited from prophethood." He told me, "No, he did not benefit." We proved to him that he married women. He told me, "He married them out of need." We told him, "Justify this, what do you have? What prevents you, oh atheist, from going and marrying your son's daughter with such and such?" And my dear professor, if in the end you cannot deny that Muhammad obtained everything a man desires from women because of prophethood. And you cannot deny that Muhammad obtained everything a man desires from power because of prophethood. And you cannot deny that Muhammad obtained everything a man desires from wealth. What he did with the money is unimportant. Oh, some people get money from illegal trade and spend it on cars and give cars to people, they are free. Did he get money? Yes. Did he get women? Yes. Did he get power? Yes. Now, the decisive question, you, professor researcher, can you prove that Muhammad is a prophet, yes or no?

Let me comment on your words. You did not comment on my words. Okay, God willing, seconds, seconds, seconds, seconds, seconds, seconds, on condition that I will let you comment for three minutes, which is more than enough than what I said. But, oh researcher, if your words end without an attempt to prove prophethood, he will consider you incapable of proving prophethood and will tell you, "Thank you, may God give you health." Fair, fair. Prophethood, this has become about faith. Let's fix faith, then fix prophethood. Meaning, how do we stand from it, describe.

Okay, first of all, I did not want to get personal with you or say, "Look, lies." First, you cited, you said it was for such and such, and he could not afford it. We showed you that he could afford it, and from his father's inheritance. Then you contradicted yourself, and we showed that he could afford it even after Khadijah's death. Then you contradicted yourself, saying Khadijah prevented him from women. We found him not married for three years, and when he married, it was at the request of Khawla bint Hakim, from another woman. Another matter, you linked marriage to lust, and you yourself admitted, no, Sawda bint Zam'a was old for, meaning, he had children he wanted to care for. And is there a better reason and purpose for marriage than this? It is very natural for the guardianship of his children. What is the problem? What is the problem? So you refuted yourself that it was not for the purpose of lust. Then you contradicted yourself again, saying, "I did not want to say you lied about Umm Hani, that she rejected him because he was poor." And that narration was from after, that the correct narration you deliberately left out, it might have been after the conquest of Mecca, meaning he was at the peak of his wealth, and you said she apologized to him because he was poor, and this is a lie. She apologized to him because she was old, she said, "I have children, I do not want them to harm you," meaning she would be busy with them. So he praised her and said, "The women of Quraish, we are more merciful to them on a small one." So you refuted yourself once again. Then you came to Zayd. You could not prove that this is wrong. Show me that it is wrong, then I will justify to you why this marriage occurred for the purpose of, I mean, prohibiting adoption of lineage, of course, not as the atheists deceive, saying "adoption of guardianship," they did not differentiate between them. The Prophet said, "The one who sponsors an orphan and I are like these two in Paradise." Adoption of lineage is to attribute him to other than his real father. This will make him marry even his siblings, I mean, his biological sisters, without knowing that he is attributed to another man whom he thinks is his real father. So the Prophet, so Allah Almighty said, "Call them by their fathers; that is more just in the sight of Allah. But if you do not know their fathers, then they are your brothers in religion." Then you contradicted yourself again, saying, "I mean, it was for, he was enjoying self-donations," and another lie. The Prophet, peace be upon him, as reported by Al-Tabari with a good chain of narration from Ibn Abbas, said, "The Prophet did not have any woman who offered herself to him." And from Mujahid, "He did not accept any woman from them." And in Bukhari, he said to her, "I have no need for women." And among women, he said to her, "As for us, we have no need for you, but you entrust your affair to me, so I will marry you." She said, "I am pleased with what you are pleased with for me," so he married her to another man. This is another topic. Meaning, you throw, you throw like this, a machine gun style, and you do not want to correct. Then you come to the topic of Ahmad ibn Hanbal, and this is a cheap method, frankly, scientifically. Of course, I do not want to get personal with you, this is a cheap method. You say, "Do not blame Ahmad ibn Hanbal." Oh man, Ahmad ibn Hanbal and all books cite the narration, then the investigation comes through the criteria of hadith terminology. How do you say Ahmad said this is not theft because he is more trustworthy than you, because he is more trustworthy than you? Therefore, we consider them scholars because they would spend, I mean, months searching for hadith, and their goal was not to polish an image or prove prophethood. No, no, they were searching, then they embraced their religion, they were not imitators. So this is the other matter. The second matter is that narrations concurred that the Prophet, peace be upon him, died in a state, I mean, as the poorest of them. And as Aisha herself says, "The Prophet, peace be upon him, did not come, and there was nothing in my house except barley on my shelf, nor in..."

Okay, thank you, thank you. Of course, you did not respond to the words. You deceived me in everything you said. Put mute so I can explain to you for the tenth time. First, he asked you why he did not marry anyone after Khadijah. People, Muhammad, after Khadijah's death, suffered a psychological state and became like a madman, which is known as the Year of Sorrow. Why like a madman, Hassan? Simply because, according to their hadiths, in the Year of Sorrow, Muhammad tried to throw himself from mountain peaks, okay? So you have a factor of sorrow, one, two, three years, uh, natural, until the topic of Isra and these stories came out. So basically, this is a sad person, a person fought by his people, a person whose people are humiliating him, he will not go and marry. It's called the factor of sorrow, a psychological state. And as soon as he thought of marrying, he married someone to take care of his children so that his affairs would be free. But, may evil eye be averted, mashallah, when he was free, he did not fall short at all. The second thing, our discussion about Zaynab is not whether what he did was wrong or right. You said, Hassan, that every marriage he entered had a reason. I told you, "Explain to me the reason for his marriage to Zaynab." You told me, "What prevents you, Hassan, and what, my dear, what do you want, Hassan, if this thing prevents it and makes it ugly?" You claimed that there is a reason behind every marriage. Oh, of course, there is a reason. One desired, one needed, one wanted, one because she was the prettiest, one came to him as a gift. These are reasons. The second thing, oh, Sawda, he needed Sawda, and we talked about this. Umm Hani, I did not say Umm Hani was the one who rejected him. I said that you have, according to Ibn Sa'd's Tabaqat, that her paternal uncle was the one who rejected him and said, "The noble for the noble." You deceived and said that Umm Hani rejected him because of his poverty. According to Ibn Sa'd's Tabaqat, you have that her paternal uncle rejected him. He told me, "Weak hadiths from hadiths." These are your hadiths and these are your books. The hadiths you don't like, you tell me, "By God, this is this, this is this." This is your heritage, this is what you have. You cite the Sira (biography) against us, and the Sira is all written by a charlatan from the charlatans, who is Ibn Ishaq. Everything about you is weak. Everything that touches Muhammad, you have weakened, either in its text or in its chain of narration. But it is used just as your Sira is used. This is your Messenger's words. Without this, your Messenger has no history. You use the Sira against us, telling me "the truthful, the trustworthy," and what "the truthful, the trustworthy"? You have no hadith about this topic. I am bringing you Musnad Ahmad and I am bringing you Tabaqat Ibn Sa'd. Any topic, by God, even for what's his name, uh, so that lineages don't get mixed up, uh, forget it, my dear, "the child is for the bed." Oh, shame, forget this, it's another topic. Do not deviate from the main topic. So, my dear professor, the question was simply, "Did Muhammad benefit from prophethood?" Of course, he benefited. He died as the poorest of people, again. If Muhammad was extravagant with his money, it is unimportant. Did he get money? Yes. The biggest gang leaders died plundered or robbed, even though Muhammad did not die poor. Muhammad died and he had slaves and concubines, and he died and he had estates. The land of Fadak alone, which Abu Bakr stole from Fatima, was a complete estate with its gardens and wells. How did Muhammad die poor, he who from every raid would give what was enough for a full year to his people, to his household? And if you say that Muhammad was poor, then Muhammad is unjust, because if Muhammad was unable to feed his wives and open homes, why was he marrying? Why was he going to marry women of the world and starve them at home? So either Muhammad is an unjust person who desires but cannot satisfy, or he, as your hadiths said, gives a year's worth of provisions. He died and had concubines, he died and had mules, he died and had lands. So why the lie? Okay, this topic, I don't want to continue it, my dear. My eye, I responded to you, and you respond to me, deceiving and so on. My question is simple, in short, Saleh, I gave you the opportunity, oh...

What is the problem? You trampled and showed people. Let people judge. It's not imposed on you. But I responded to your deception, my dear. Logical, no. Can you? You, you contradicted yourself, Hassan. By God, you contradict yourself. My master, I contradicted myself. Enough, my dear. I, I am content to have contradicted. I am content to have contradicted myself. I am content for it to be known that Hassan contradicted himself in such and such, okay? I will show you where, I will not show you where. No, my professor, no, my dear, I am not interested. Indeed, only the fifth of your spoils is permissible for me, and the fifth is returned to you. My dear, my eye, my eye, come, my professor, professor, researcher, no, no, researcher, researcher, put mute, put, no, put mute. You won't continue until tomorrow. Put mute. You spoke, my dear. My dear, I responded to you. I responded. You spoke first, and I responded to you at the end. Put mute. Returned to you. You remind me of the "Law" series, but he takes money from people and tells them, "I put it for you in the employees' fund." Returned. Hello. Returned to you. I am not interested. What does he do with the money? He greets them, then comes to the mosque, then leaves nothing. You say that there was something in the water, researcher, researcher. He used to distribute them to his family to the extent that the Ansar (supporters) were annoyed with him and complained about him, right or wrong?

No, no, do not lie, do not lie, do not lie. He gave to those whose hearts were to be reconciled to the extent that... put mute, put mute, put mute. He gave... put mute. Let them be quiet for a bit. Put mute, put mute. Come on, I'll show you who the liar is. Put mute. Look, people, he used to give to his family from Quraish and from the Muhajirun (emigrants) to the extent that the Ansar (supporters) resented him. Listen. Oh, now his family became from Quraish, not his family from Quraish. Abu Lahab is from his family. Oh, of course, your family, his family, my dear. Put mute. He gives to his enemies and cannot stand... put mute. His family. Put about Quraish. Put mute so you know where the money goes. Put homes. Come and listen to the hadith, people, you will see Muhammad, Muhammad, where did he go? Muhammad used to give money to his family and clan, "Oh my family and my clan," to win over his family and clan at the expense of the Ansar. Come on, and this hadith. Not to win them over, but to ward off harm from people. No, what a waste of your youth, you and him. Put mute, oh... My son, put mute. Let me see it. Please, show me, show me. And when we talk about my wife, about my house, about my house, where he lives, we talk about a researcher, not talking as you please. Put mute, put, my dear. So, people, for those who are telling you that the fifth (of spoils) returns to you and the poor and needy, let's see where the poor and needy and the fifth went in Muhammad's time. When the Messenger of Allah, peace be upon him, obtained spoils on the day of Hunayn and divided them among those whose hearts were to be reconciled from Quraish and other Arabs, you killed yourself, "those whose hearts were to be reconciled." You answered yourself. This is what I said. You saw yourself. Why don't you shut up? Oh, of course, he is buying people. I told you, "I am buying people." When he gives Safwan ibn Umayya, the richest of the richest Arabs, 200 camels, he is buying people. Aren't you asking where the money is going? Aren't you saying it returns to you? Didn't you tell me the fifth returns to you? To whom among you? His army, who are from the Ansar and so on? Let's see where the fifth goes. And there was nothing of it for the Ansar. Meaning, the Ansar did not take a single lira, they did not take a single franc, little or much. This group of Ansar found it in themselves, until one of them said, "By God, the Messenger of Allah met his people." Meaning, the Messenger was taking care of his people. When I told you "his family, his people," you knew where the money was going. Here is where the money is going. Your problem, researcher, is that you come out and tell a thousand lies. Brother, lie in your own time. I will be silent, and you will be lying to me while I am silent. Interruption, interruption, interruption. Okay, now I will remove you, I will remove you, I will remove you. I will not bring you down and I will not remove you, but so you know how to be silent. Thank you for coming out.

Oh brother, oh researcher, oh researcher, I don't want to, brother, I don't want to bring you down. I don't want to bring you down, but as I hear you, listen to me, brother, please. Okay, we talked about the spoils, meaning, from the perspective of whether Muhammad benefited from them and gained the wealth and power that Hassan claims, or not. Now he said, I told him that his wives, meaning, he lived a very simple life with them. And Aisha says, "The Prophet died, and there was nothing in my house except barley on my shelf, nor in..." His family, show us his family. We find Safwan ibn Umayya. Oh people, Safwan ibn Umayya, his family. What does "his family" mean? It means from Quraish. Meaning, the Ansar are not from his relatives compared to Quraish. And these are "those whose hearts were to be reconciled." What does this indicate? This indicates that Muhammad, peace be upon him, was spending worldly possessions for the purpose of appeasing these people to calm the war. Therefore, he used to say, "The most hated names to Allah are 'Harb' (war)," he even hated a mere name. And he used to say, "Do not wish to meet the enemy, and ask Allah for safety." He did not wish war for them. "Fighting has been enjoined upon you, though it is hateful to you," but they were driven for the purpose of defending themselves. Therefore, Allah Almighty said, "O Prophet, urge the believers to fight." And this is what atheists cut out: "urge to fight and jihad." It's not shameful. Why? "Perhaps Allah will restrain the might of those who disbelieve." The goal was to restrain their might. Meaning, I am not required to take your worldly possessions from you. I did not argue with you about your worldly possessions. Please, here, you wanted this sheep. Safwan ibn Umayya said, "Does this please you?" He said, "Yes." He said, "It's all yours." To the extent that he said, "I used to be the most hated person to me." And he went to Quraish alone and realized the matter. He said, "I came to you from a person who gives and does not fear poverty." He does not fear poverty, meaning the matter is not about worldly possessions. They actually realized this, which is why their sons and brothers joined Muhammad and defended him with the strongest defense against whom? Against their fathers. Look at Abu Ubaydah, he fought his father. Look at Ubayy ibn... Look at Abdullah ibn Ubayy ibn Salul, when he even asked the Prophet for permission to kill his father. He said, "If you permit me, I will kill him." He said, "No, rather we should treat them well, his companion." Look at Umar ibn al-Khattab, and look at the Muhajirat (emigrant women), I mean, women, for example. Look at Umm Habiba. Who is Abdullah? Who is A... Abdullah? Who, sorry? Ibn Ubayy ibn Salul. Abdullah ibn Ubayy ibn Salul. Oh, what was he, what did he want to give? The big brain told him, "Meaning, if you order his killing, order me."

Or, okay, please. He told him, "Rather, we treat him well, our companion." Okay, and regarding, regarding the topic, you, by God, actually answer yourself. You are all yourself. Let me respond, let him respond. Let me respond to see who is responding to himself. Put mute. I heard you. Put mute. No, no, let me continue, let me continue, let me continue, let me continue. You finished your words, let me continue. Continue, come on. And in Bukhari, the Messenger of Allah, peace be upon him, died and left no slave, nor concubine, nor sheep, nor camel, except land which he left as charity. To the extent that even his shield died pawned with a Jew. He was one of the richest people, there is no dispute about this, the fighter. But he was one of the most generous and giving people, he left nothing for himself. Oh man, even archaeological evidence, by God, if he wanted worldly possessions, you would find Muhammad's palace existing to this day. Don't tell me the Arabs did not know palaces. Look at the palaces of Yemen before Muhammad. Look at the palace of Sa'd ibn Mu'adh after... and Muawiyah's caliphate, and I don't know, they were capable and they had slaves from the Romans and ordinary builders, they build, no problem. Please, oh...

Okay, thank you. So, people, the dear professor answered himself. Yes, Muhammad did not want the religion of God; he wanted power. Because simply, if Muhammad wanted the religion of God, it would not have mattered to him whether this person was from the elders of the people, and this person from the elders of the people, uh, was he from the rich of the people or not from the rich of the people? As for Muhammad, since he was in Mecca, it was important to him that the elders of the people stood with him, because he was not looking for support from God; he was looking for support from family and clan. To the extent that he frowned and turned away from the blind Ibn Umm Maktum for the sake of whom? For the sake of Abu Jahl, Al-Walid ibn al-Mughira, Al-Abbas, and so on. Since he was in Quraish, as in Mecca, he cared about the elders of the people. He tells you that he gave Safwan ibn Umayya out of fear of fighting. My professor, he gave Safwan ibn Umayya after he embraced Islam, after he embraced Islam by the sword. So he was not... he just wanted the recognition of the elders of the people. And notice that, uh, when he went to Safwan ibn Umayya, he did not tell him, "Come here so I can prove to you that I am the Messenger of Allah, so I can prove to you that I am the Prophet of Allah, so I can present to you such and such evidence." No, he gave him and added 100 and 2 camels, until he was the most hated of Allah's creation to him, he became the most beloved of Allah's creation. Even Safwan, what did he tell them? He did not tell them, "I came to you from the Prophet of Allah who carries the burden of the true religion." By your own admission, he said, "By God, I came to you from a person who gives you and does not fear poverty." Of course, he would not fear poverty if the man was going on a raid every day. He used to go on a raid every 35 days, oh man. Of course, he would not fear poverty. What is he paying from his father's pocket? He wants to buy them because he is unable to prove to them a religion of proof, oh professor researcher. He wants to buy them with these funds. As for the words...

Oh brother, I heard you. What did you answer me? I haven't finished. How will I tell you? Please, no, I haven't finished. So, quite simply, the man, yes, was interested in his family and clan, that he would take them. The man was favoring power over his religion, and the biggest proof is his favoritism towards Abdullah ibn Ubayy ibn Salul, whom you mentioned. He forgave Abdullah ibn Ubayy ibn Salul even regarding the limits of Allah. Oh man, he has a verse in the Quran that says, "These are the limits of Allah, do not approach them." "Those are the limits of Allah," meaning one was "do not approach them," and what was the second one? They were two verses, one "do not approach them" and another thing, but meaning that both were not distorted. And yet... Whoever transgresses the limits of Allah. No, no, another one, another one, another one. In any case, "These are the limits of Allah, do not approach them," and "the limits of Allah, do not transgress them." And yet, he transgressed the limits of Allah and forgave Abdullah ibn Ubayy ibn Salul. Why? Because he was one of the masters of the people, he was the chief of the Khazraj. You say that Muhammad, by God, did not feed any of his family and there was nothing in his house. What? Muhammad, according to your hadiths, used to give a full year's provisions to his household. So where are you getting this talk from? As for the topic of Muhammad's inheritance and that he died and did not have such and such, it is known. Why is it known? Because when Fatima went to take her father's money, Abu Bakr al-Siddiq wanted to steal her money, so he told her, "We, the community of prophets," the Messenger of Allah said, "We, the community of prophets, do not inherit." And he said, "He left his land as charity." Okay, and he was lying in that. And of course, who is narrating the hadiths? Abu Bakr, Aisha, Abu Hurayrah. Fatima was broken after Muhammad's death. Okay. Now, so we don't prolong the topic more than this, oh researcher, do you feel you can present anything on Muhammad's prophethood, yes or no?

Okay, let me answer you about the topic of spoils that you talked about. But by the way, this is your last answer. We haven't moved on to prophethood, and we will tell you, "Thank you, may God give you health." You took your time, right? Okay, okay, look, this is the point I am referring to, that atheists take a topic and then burden it with what it cannot bear. Meaning, even their methods of inference are emotional. For example, when he talked about Khadijah, no, Khadijah was preventing him from marriage, so he found that Khadijah died, then three years later he married, and this is another blow. Then he said, "No, he marries for women." Then he admitted that he married her not for lust, not for lust, by his admission. And he had... By God, by God, I honored you with this topic.

Wait, let me, let me go over it quickly for you. Let's go over it quickly. Let's go back to these points, people. No, no, you are going back, you are going back to the points. I explained to you the factor of sorrow, oh researcher, researcher, researcher, researcher. Repetition of words, no, no, oh researcher, researcher, put mute again, please. Put mute again, please. This method, that when I respond to your argument, you go back and repeat it, this is not good. I explained to you the factor of sorrow, and you did not respond to it. My professor, you are repeating your words. I explained to you the factor of sorrow, and I explained to you his situation in Quraish, and I explained to you that he married for the sake of the children. You are repeating your words again. It's not like we're going to keep repeating the live stream for ten hours. Your words, you said them, I responded to them. Say something useful. Oh, I am a factor of sorrow after the death. The man was broken, he was sad, he was a fighter. And when he married, he wanted someone to take care of the children, who gave, gave her day to Aisha.

Oh researcher, you are either, you are either, wait, wait, wait, wait, wait, wait, wait, wait, you are either not understanding, or you mean, my dear, someone gives money to the disbelievers to buy them instead of presenting them with evidence. This is on you. Why is your problem, Muslims, people, that you don't understand that these words are against you? My dear, your Messenger, your Messenger, the Messenger of Allah, the Seal of the Prophets, after he made these disbelievers from his family and clan... Oh researcher, put mute, please. Your Messenger, after he made Abu Sufyan and Safwan ibn Umayya believe by the sword, and they were saying, "We don't believe in you," he went and bought them, bought them because each one of them was the father of a complete clan. He left the fighters and he left the Ansar and he left all these people who were fighting with him, the Muslims, and he went and gave the disbelievers hundreds of... When they testified for him, they testified for him that he was a person who gives lavishly and does not fear poverty. They did not even testify for him that he was a prophet. Oh brother, why aren't you understanding that these words are against you, not for you? The problem with Muslims, people, by God, they don't understand this topic. They think that this thing is in praise of the Messenger. Someone went and frowned at the blind man for the sake of a rich person. Someone is buying the rich against the Muslims. Oh brother, by God, this is against you, not with you. Conclude, oh researcher, oh researcher, researcher. Among the signs of prophethood, people, is that the Messenger used to bribe the disbelievers and the rich.

Let him answer, wait. My professor, any two minutes, say what you want, and may God give you health. Okay, he takes a breath again. I told him, "Please." He was giving the worldly possessions that you claim he claimed prophethood for, and by his admission, he suffered both matters and lived in hardship and so on. Meaning, even logically, it is impossible for a rational person to believe that all of this was for these matters, worldly matters, and spoils, and so on. Then he admits that he used to distribute the spoils, distribute them to whom? He said, "I distribute them to disbelievers." Then he contradicted himself, saying, "No, he distributed them, he gave them to Safwan ibn Umayya because he embraced Islam." Okay, your admission that he embraced Islam. Spoils and war booty are not given to disbelievers, oh man. I said, "I said disbelievers, my dear." By God, he is not, he is not a disbeliever. What is this person? My son, my dear, Safwan ibn Umayya, I explained after my words, I explained immediately, I told you he was a disbeliever, he did not believe except by the sword, and he did not believe in him. Meaning, the person is a hypocrite, he is a disbeliever between himself and himself. Okay, let it be your broadcast. Go back. Let Hassan feel. My son, my son, understand. I am telling you these, I am telling you, Hassan, you give me a word every time, then you interrupt me. My son, because, my dear, I am telling you these are disbelievers. Meaning, even when they embraced Islam by the sword, they did not believe from within, he just wanted to buy them.

Okay, let me answer. Okay, let me answer. Glory be to Allah. He said, "I paid you, I paid you." He said, "To buy them." He said, "To buy them." And the other matter, this is a lie. Rather, it is because they were new converts to Islam. When they were disbelievers, why did he not give them? Even think logically, why did he not give them when they were disbelievers? "Please, leave the war," and so on. Okay, if he was buying them, why would he take the spoils from them in the first place? Think logically. Rather, these were new converts to Islam. Islam had not yet deeply attached to their hearts, and the virtues of ethics and abandoning worldly possessions were still new to them. And they were "newly come," as the Prophet said, "newly come from a calamity," meaning they were in a war with the Prophet, and they also lost in their wars. And the Prophet and the Muslims were also exposed to loss. This is an inevitable result of every war. So what did he say to Umar ibn al-Khattab? The Prophet himself answers. He said, "I give these people to reconcile their hearts, for they are newly come from a calamity and Islam." Meaning, new in Islam, and the calamity of war befell them, so I give them. And the Prophet used to avoid fighting them and used to say, "Woe to Quraish, woe to Quraish, war has exhausted them." They wanted me to extend their term for them, meaning to prolong the period of this peace treaty between us. I will prolong it for them, no problem. And he used to say, "Quraish's wealth is mine if they leave me and I convey my Lord's message to the people." Meaning, they leave me alone. What is your wealth? And he told them, "If I am victorious, my glory is your glory. And if they kill me, then it means Allah has spared you from my evil by others." Even logically, they do not want that. They want to kill him and pursued them to Abyssinia to... Imagine, a highway robber. He did not even fight an equal war. All his wars were with fewer soldiers. As for your statement that he gives to his family, then you yourself contradicted yourself and admitted, "No, he did not give to the Ansar, and he gave to Safwan ibn Umayya." Oh man, we are talking about his house, about his livelihood. You came to tell me about Safwan ibn Umayya, whom you admit was a disbeliever. So what did he do? He gave to these people who are new, as he said about himself, because they are new to ignorance and words. He gives you. He said to the Ansar, "Wait, let me complete the hadith for you." He said to the Ansar, "Did you find in yourselves, O community of Ansar, a little bit of worldly possessions by which I reconciled a people who embraced Islam, and I entrusted you to what Allah has allotted for you of Islam?" Look, even to show that his followers did not actually want worldly possessions. Then he said, "Are you not pleased, O community of Ansar, that people go to their homes with sheep and camels, and you go to your homes with the Messenger of Allah?" So he is the one who... Yes, he laughed at them, a little.

He laughed at them, and I made a full episode on how he laughed at them, how a person wins, how a person wins in a tribe. Thank you, researcher. Yes, he laughed at them, my dear professor, and I made a full episode called "The Sacred Evasion," you can watch it and see how he laughed at them. So the professor admitted, he is telling you that the Messenger, the Messenger confirmed my words. This Messenger was seeking position and cared about his family and clan. Why did he care about his family and clan? As he said, his heart was with Quraish, even while he was fighting them. He is telling you why he did not give them money before they embraced Islam, because simply, they were noble and honorable and would not accept that. But after he gained power over them by the sword and forced them, he wanted to appease them. This, this compassionate Messenger you are talking about, how much he cared about Quraish and so on. Why did he care about others than Quraish, who were closer to him as Muhammad?

As a Muslim prophet, if we consider him as a prophet, the People of the Book should be closer to him than the Quraysh. The People of the Book were annihilated, their women and children were taken captive and sold. As for the Quraysh, because they were his family and kin, his heart was inclined towards them, he forgave them, and started giving them money and making them love him. Why? Because he was a person seeking power, and he knew that a person who is not supported by God must be supported by his family, by his kin. Therefore, he needed the Quraysh to support him, because he knew that the loyalty of the Ansar was not to Muhammad. The loyalty of the Ansar was to Sa'd ibn Ubadah and to Abdullah ibn Ubay ibn Salul. The proof of this is that the Ansar from Sa'd ibn Ubadah's group objected to them not giving the money to the Quraysh, and the group of Abdullah ibn Ubay ibn Salul did not dare to speak with Abdullah ibn Ubay ibn Salul, and they did not respond to the issue that any violation of God's limits. Therefore, he needed someone to support him from the Muhajireen, which is why he did not annihilate them, even though they fought him more than Banu Qurayzah. However, he annihilated Banu Qurayzah and forgave the people of Quraysh, and then supported the people of Quraysh, and then enabled them to rule later. This statement is against you, not with you. Then I said, Glory be to God, if this man cared about the world, why would he do that? This is proof that he does not care about the world. If so, Baha'ullah also did not care about the world. You go around and around in the same words. I gave you four chances to enter the discussion. All you have proven is that Muhammad got everything men want, but he spent it in a way that proves his rule. His rule. Even you did not say that he gave it to the poor and needy, or that he gave it to the rich. A person needs to know that his rule will not be established except by his family, especially since whoever reads the biography knows that the Ansar, the Ansar of Aws and Khazraj, pledged allegiance to Muhammad. May your hands be blessed, they pledged allegiance to Muhammad not for religion, despite some narrations, but they pledged allegiance to him to eliminate the Jews, and even like them, they pledged allegiance to him. They told him that you will not return after we finish, and these are the stories, and I want to do a full episode about it. If Muhammad was searching, of course he spoke because you are below. Of course, researcher, I gave you four chances, and it is my right to conclude because you are the one who started, and we will spend the whole live stream with you repeating your words and me repeating my words. You have proven my words that Muhammad was concerned with Quraysh to establish his rule. No, I will not let you out. I gave you a chance. If you want to prove Muhammad's prophethood, you can come out and write. I want to prove the prophethood of the live stream. You have taken more than your right, researcher. Honestly, now, Hani, hello, my dear. By God, Dr. Hassan, after the last debate, I have developed something like what you might call confirmation bias. I see a certain group of Muslims who understand the words completely the opposite. He confirms the words again. Yes, but they don't know that they are speaking. For example, yesterday, I remember exactly, the meaning was completely reversed, 180 degrees. There is a problem, so maybe they are not listening, they are thinking about the answer. Look, look, now, my dear Hani, the discussion started that Muhammad did not benefit. Then it turned out that Muhammad benefited for reasons. Then it turned out that the issue, sir, is not like that. When I asked if Muhammad benefited from prophethood, of course he benefited. He benefited from women, and from wealth, and from authority. What did he do with the wealth? Why did he marry? With prophethood, he wants to debate prophethood. If you want to debate prophethood, you are welcome. Please, please. Where do you want to debate prophethood? Ask. But first, take the observer. It's late. Yes. But before I say Abu Ali, have you heard of the mechanical bull ride? Your hands. How, Hani? Have you heard of the mechanical bull ride? The bull in the amusement park. Yes. So, now, through observations and listening, I believe that the challenge is not to fall off this bull, but to stay on for the longest possible time. Repetition of words, repetition. I am trying as much as possible, my brother, to give the widest possible space. But, my brother, repetition is not like this. Let's move on from the topic, Hassan. Let's move on from the topic. I have a simple question. No, no, it's your turn. Your turn after the observer, and you start proving prophethood. If you don't prove prophethood, you will have one episode. This is one episode, not. If you lie again, researcher, and say that prophethood is a lie, lying is shameful. Yes, lying. Is it not forbidden in your religion? Please, observer. Good evening, Mr. Hassan. Hello. Good evening, Hani. Yes, after this discussion today with Brother Bahir, honestly, today you started in a way I didn't expect in the discussion, and it's a big problem that you started. What did you start? In a way I didn't expect in the discussion, honestly. And therefore, as Muslims, did you know the observer or not? Kirkuk itself. Kirkuk. Okay, Kirkuk, are you Muslim, Kirkuk? Yes. Kirkuk, Kirkuk. Last time you told me that you are on the border, Kirkuk. You told me on the border between Islam. And I will give him two minutes. Please, Kirkuk, say what you want in two minutes. Yes. This person who is speaking in my name is unimportant. Unimportant. You have two minutes. Please. What did this man who spoke say? He said nothing. This man. You have two minutes. Imagine two. My brother Hassan, I mean, you are discussing with ordinary people now. The researcher brother, he was discussing. Your voice, observer. Thank you. Good evening, Hassan. My teacher, your turn. Mute. Please, observer. Please, Turkmen. Please. Yes, I am Turkmen. My voice is allowed, God willing. Your voice is allowed. Please. Yes, please. Thank you. First, Hassan, I cannot greet you because you are an atheist, you have no religion, because in all religions there is peace. My question is, where do you get your ethics and daily upbringing? We know it is all linked to religions, and you, an atheist, where do you get it? If the weather is summer, I put it in the refrigerator. I wake up in the morning and take it. If the weather is not summer, I put it on the table, very normal. You didn't answer my question. You told me where you get it. I told you if the weather is summer, from the refrigerator. If the weather is nice, I put it on the table. So, you have no answer. Your lie has been exposed. And your name is Hassan. Why? Why don't you change your name? Hassan is a known Muslim name, and you are an atheist. Oh, atheist. All religions, all religions, my brothers, have their religion, law, system, upbringing, and ethics from books. And you, atheist, where do you get it? From which books? You have no books, no prophet, no God. You know nothing. You have all become atheists to get residency. If you are in Europe, please. I am a citizen. I have been a citizen for years before I talked about these topics. Yes, now, to the point, where do you get your ethical system, your upbringing? I took it out of the freezer, left it to thaw, and when it thaws, I will take it from the refrigerator. And this is a drink, right? Yes. Yes. You cannot answer me, but you can tell me that I have my Kurdish, Arab, German traditions and ethics. Yes, not just Arabs. You go to them. The prophet, do you drink? No, I have no problem, but ask a simple question. You don't drink. Yes, there are Muslims who drink. Yes. No, you, you don't drink. No, I don't drink. Strange, even though tea is good. No, don't get caught up, don't get caught up. Hassan, I only drink tea. Give me your ethics, your upbringing, and your life's law, atheist. From the refrigerator. والله, from the refrigerator. Maybe I can answer from the refrigerator. You see, we know, we know that European atheists are educated, they have nothing to do with religions, they have no problem. It's just you Arabs who pretend to be atheists, pretend to be atheists so that you can see Europe and for the papers. And you only discuss Islam. Why don't you discuss Judaism and Christianity? You only discuss Muslims. Please, atheist, where do you get your religion, your upbringing, and your ethics? From the refrigerator. From the refrigerator. Thank you. Goodbye. God willing, this is recorded. Certainly, it is recorded. God willing. And Ali Al-Amiri, if you have the courage, Ali Al-Amiri, an Iraqi, can you debate him? He is also put in the refrigerator to thaw. No, who put him down? Someone put him down. He put himself down. He is also put in the refrigerator to thaw. Okay. What do I tell you about your head? Usually, but you don't care. Hassan tells you, where do you get it? Where do you get your figs, atheist? My figs are from the refrigerator. God bless you, because the figs are dried and I put them in the refrigerator. Okay. Refrigerator, Hani, the Syrian. Who has a refrigerator? Ah. Ah, ah, I know, not the tea refrigerator. I know. Okay, we have Muslims, people. What were you saying, Oden? No, I was saying that your head is permissible. You are free to cut it. There is no problem at all. Okay, what are you talking about? Now, you suspect that you will play songs. Come out, come out. Let's go. It's already ruined and ruined. Please. I hope the song is. Some people desire, for example, that he is a white man who desires to be black. Boogie, boogie. We told you to play songs, not boogie. I told you to choose a song. These people have a characteristic. I see them in the comments. I know they want to play something. Glory be to God. We have Muslims. Come, how do I know them? No, not to that extent. But are you blocking them or not? No, no. Okay, how will we fall into the same problem later? Most of them are irreligious. They come out to annoy me. I came out with you once. Thank you. May God bless your heart. Welcome. I hope none of your guests interrupt the discussion between me and you. Last time we talked. You are the Lebanese uncle in the sixties, right? You are right. You came out with me about six months ago. No, not six and a half months. No, before. No, maybe I don't know. You know now. I will give you two minutes to admonish me as you wish. I don't want to admonish you about anything, and I have nothing to do with you. Admonish you, and you are not right. I am not against you, but you are talking about a big topic about the Messenger of God, peace be upon him. What you believe, what else, has nothing to do with you. Dr. Hassan, this is your right, and I am not criticizing you, but you are talking about the issue of prophethood and the Messenger, isn't that right? Correct. Peace be upon him, isn't that right? Correct. You say that the issue is proving prophethood. Did the noble Messenger come with the Quran to prove prophethood or something else? I don't know. What do you say? No, I am asking. Does the Quran prove prophethood? What in the Quran proves prophethood? Okay, do you, sir, have, we have 1300 people watching. I hope no one interferes, and don't bring me down. I told you, if someone is an atheist, he is welcome. I have nothing to do with him. I am not the one who judges people, but the issue here is that we need to discuss a topic that you are all discussing. You all bring up hadiths and watermelon. I don't believe in all of that. In the Holy Quran, is there anything that says this? Okay. But there are many doors opening around you, and remember if possible. No one is here now. He just lit a fire. He put money in the jar. Dr. Hassan, the Quran is for proving prophethood. Are you knowledgeable about the Quran? To the best of my ability. Okay, how do you deny prophethood if you are not contemplating the Quran? I mean, my teacher, I know that one proves prophethood by reading the book. I will not go and read all the books. For example, why should I read the Quran if it does not prove Muhammad's prophethood to me? Of course, you must. I will ask you a question. I will open the camera. I have no problem. He says, "And I did not create jinn and humans except to worship Me. I do not want from them any provision, nor do I want them to feed Me." Who said this? Someone who is in need of worship, poor. This is not a statement at all. You are asking me. And I did not create jinn. And I did not create jinn. Someone in need. Someone in need of people to worship him. So, who said this? Someone miserable, poor, who wants people to worship him. No. So, if you are not contemplating the Quran, I will ask you a question, sir, my uncle, my uncle, I will not go and contemplate all the books. We must proceed with knowledge. Dr. Hassan, Dr. Hassan, with knowledge. And We made from water every living thing. I want to open the camera. Peace be upon you. And upon you be peace. I am a researcher in Quranic miracles, in science, in cellular simulation, and in human brain programming. God willing, a book will be released soon. Gynecologist, Dr. Rabie, uterine cancer. 46 years in the profession. Honor, Dr. Hassan. And We made from water every living thing. What is a drop of water made of, Dr. Hassan? Three atoms. What are they? Two hydrogen and one oxygen. Okay. How many atoms are in a drop of water? Three. No, there are five. One, 21.05 trillion atoms. 0.05 grams or 0.0505 milliliters. It contains five, one, 21.0 from atoms. My teacher, you are talking about the number of moles. You are not talking about what is in grams. You asked me. You asked, excuse me, excuse me. You asked me about a water molecule or a drop of water? About a drop of water. Ah, no, I was mistaken. I understood it as a water molecule. So I told you that a water molecule is made of two atoms. Yes. A drop of water. Please. So, as you mentioned, sir, two hydrogen atoms and one oxygen atom. Yes. Is there any chemist or physicist on the face of the earth who can combine them and produce a drop of water? No. When? So, why? Why? Because the reverse reaction is to break down water. But the composition of water on the face of the earth currently is impossible. What happens if we try to combine them? They will explode, I think. Excellent. So, this is a miracle, Dr. Hassan. Water, sir. Sir, my eye, God. My brother, my brother. First, first, Dr. Our inability to synthesize water does not mean that this water is from a creator. And even if we assume it is from a creator, it does not mean that the creator sent Muhammad. Yes, we are currently unable to, to place this thing, and we rely on fixed water or falling water, etc. This is known. And we will not be able to. And we will not be able to. It is great, doctor. It is great. And we will not be able to. Dr. Hassan, today in China, there are hospitals with patients, only humans, the rest are robots. On the eye. When a person reaches, Dr. Hassan, the world is advancing. I don't want to convince you, but we are talking like this. I respect you very much and I respect all your guests. Dr. Let's assume, let's assume that, my brother, there is a creator. We have no problem. We are talking about whether he is the one who sent Muhammad. Dr. Hassan, I want to ask you a question. Today there is a problem. Let's be clear. I have nothing to do with hadiths. Today they say the noble Messenger had 11 wives and ten wives. The Quran proves otherwise. Do you, sir, if you know the Quran and contemplate the Quran, you will find that the noble Messenger did not have a big one. I am sitting next to the appointment. He sees where. There is a great similarity between me and you. May God keep you. May God keep you. Magnify the picture for me. We are honored by you, uncle. May God keep you. Dr. Hassan, today we have a problem. For example, all these hadiths and questions for the Messenger of God, peace be upon him. I have nothing to do with what everyone believes. I have to do with humanity. But I am defending the noble Messenger, peace be upon him. Today, the Quran alone proves to you that the noble Messenger had only four wives. And I prove to you from within the Quran, I am a Quranist, that he had only four wives, no more. Today, there is a lot of attack on the personality of the noble Messenger, Dr. Hassan. As an atheist, I respect him, and as a Buddhist, I respect him. Here is a person written. We did not choose our sect or our religion. Our path is humanity, dealing with people with humanity. I wish your broadcast would be when you discuss them without insult. But if you allow, regarding the symbols, which is the noble Messenger, more than that, uncle, uncle, I do not insult anyone, not the symbols, nor the non-symbols. I am reading. In the end, he told me, "Take it." I am discussing a specific idea. I do not insult or transgress. Respond to Amir. Amir. There is no need. There is no need. There is no need to respond to anyone. Ignore the comments. Yes, I do not insult anyone. I am describing an existing personality in the text. I find that insulting or cursing the dead and cursing mythical beings is meaningless. But I am discussing a historical personality who governs us today with ideas. For example, I might be discussing Muhammad in the hadiths, who is not your Muhammad. Correct. Of course. So you don't believe in him. So you don't take from hadith or. Exactly. So you don't believe that your Messenger was bewitched, for example? Of course not. Because if he was bewitched, then Judaism is true, and if so. Ah, well done. So when we discuss this topic, and we say, "God, your Messenger married such and such," I am conveying the hadiths. Even those who insult us, uncle, we do not insult them. For example, you are insulting me. It's wrong. We are insulted and threatened daily, and yet we have not insulted anyone. We say the thing for which we bring hadiths. So I am against hadiths. I don't take from any hadith. I am a Quranist. I am against any person. Every person is free. You come alone. He tells him today, Dr. Hassan, he tells him, "And remind, and the angels prostrated to Adam, so they prostrated." So this person, the angels prostrated to him. He is coming down to earth, kissing the hand of a sheikh, and prostrating to a sheikh. So he is diminishing himself. God breathed the spirit into us. The spirit is knowledge. When a person wants to use his brain, he must not be hasty in his knowledge until he believes in something other than what is transmitted. He carries burdens that a camel's back cannot bear. He is burdened with the load. The person who wants to use his brain, I don't want him to do it. He does this spirit, and We breathed into him of Our spirit. This spirit that God breathed from His spirit is a small thing, which is knowledge. So we must be his followers, and we will not reach it. Now I will transgress against Professor Hassan and his idea. No, I discuss him calmly and discuss everyone calmly as a human being. But please, only about the noble Messenger. What do you want with him? And about the hardship. Dr. Hassan, I respect all of you, my dear. Honored, uncle. Honored. And thank you very much. Uncle is entering. The one who tells me, "Go buy medicine and sell it." Doctor, my dear, soon. No, no, I will respond. I will let you, but on my head, uncle. By your life, if you read the comments, you will see people insulting me personally. No. But I want him to know, God willing, soon he will receive a Nobel Prize in cellular simulation and human brain programming. My lord, every news like this. And this picture, just like this. My dear uncle, I did not shave my beard, and I told you there is a resemblance between me and you, a clear resemblance. Dr. Hassan, may God prolong your life. Thank you. Now, for your greatness, Hassan. My dear uncle, welcome. You honored me. Allow me, Hassan, just a very quick intervention. Yes, but a word to the young men below. Young men, meaning a respectable man, a kind man, a man your father's and grandfather's age. Why the rude words? What's wrong? Some people, I have honestly informed Hassan about their rudeness. It's shameful. What's wrong with the man? Thank you very much, uncle. If anyone bothered you, I apologize. It's my fault. Please, Hani. Of course, the brother was very respectable, but there is just one piece of information I want to correct. A piece of information that we cannot make water in laboratories. This is old information, about 250 years old, from Lord Cavendish, when ignition occurred. Now you can, through something called combustion ignition control, meaning it is visible. Yes, it is visible because it is costly. But someone can do it. They can make water, but it's not cost-effective. I know. He wanted to tell him this, so I went along with him on this topic, that it is visible, but it is costly. So, yes, correct. Okay. Hassan, the observer. Did he come down on his own, or did you bring him down? No, the observer came down on his own. Okay, he wants two minutes to finish. He wants to finish. The observer, the observer's internet disconnected. No one brought him down. He is fixed, and his voice was cut off. Do you want me to give you another chance? Come out. Do you want me to bring him out? I will bring him out. Yes, I brought him out. Give him two minutes. Dr. Hassan gave him two minutes. Give him two minutes. Let him say what he wants. Okay, observer, you have two minutes. Please. I apologize, my line disconnected. It happened. Please. I had two words I wanted to say. First, regarding Prophet Muhammad, peace be upon him, you have forgotten a very important point, the human aspect of the Prophet. "I am only a human like you, to whom has been revealed." And in one of the raids, Omar ibn al-Khattab said to him, "Is it revelation or common practice?" He gestured to him. If the Prophet, peace be upon him, as you mentioned, frowned and turned away, there is a human aspect to Prophet Muhammad, peace be upon him. If God wanted to convey the message with miracles, there would be no need for prophets. And the Prophet himself said, "I am a human like you, and I have a human aspect." He said, "Three things were made dear to me in this world." I don't know why some brothers, when they enter, try to deny this human aspect of the Prophet. On the contrary, this strengthens his human personality. How much harm did he endure? How many wars did he endure? And it is natural for him to use natural human methods in wars, in politics, in winning others, and in winning enemies. This is all I have. Okay, thank you. But in general, if he is a messenger sent to the worlds, he must be just with these people. For example, I don't go and annihilate an entire people, and they should be closer to me in terms of religion than the disbelievers. As for the disbelievers, I deal with them in a kind way, a respectful way, a supportive way, and so on. And in the end, I make them superior to people. By God, if I don't see how much, above all this human aspect and the Machiavellian human aspect, a Machiavellian human aspect, an opportunistic one. And on top of that, I come out and testify that he is a prophet because he did that. That's too much. That's too much. By God, I swear, he married 13 because he took people's money for the sake of prophethood, because he gave his people and favored them over those who supported him for the sake of prophethood, because he sold people. That's too much. That's too much. That's too much. No, I say it's not. Dr. Hassan's fast track. O observer, like the verse "He frowned and turned away." Does it not indicate humanity? "Three things were made dear to me in this world." And among them are women. If you are human in this matter. To be realistic. Oh, my eye. How do I know the Prophet is a prophet if he doesn't have better morals than others, and if he doesn't have more proof than others, and if he doesn't have miracles, then what is he? A prophet? Okay, meaning, meaning, we are annoyed, we are annoyed. Where do you get your reference from? Wait, wait. We are annoyed. Where do you get your ethical reference from, atheist? Even though their Messenger frowned at the blind man and turned him away. This is ethics. Even though your Messenger, you tell me about it. Did he marry women who are not ethical? I will answer you. If you accept a woman as a gift, then you marry the gift, as he did with Maria. This is unethical. To take a woman captive in war and then marry her is unethical. To come to you, a woman, and say, "My brother, I want to convince you, I am a writer, and I want to return to my family." He said to her, "I will give you, give me the money, O Messenger of God." Didn't you used to say that money is for the poor and captives, and I don't know what else? He said, "It's okay, I will pay the price for your freedom, on the condition that this is your dowry, and I marry you." Is this ethics? When he desires his adopted son's wife, he divorces her and marries her. Is this ethics? When he wants to divorce a black woman, but leaves her night for Aisha. Is this ethics? When he marries a child at the age of six and consummates the marriage at the age of nine. Is this ethics? If we take all the women, we always find a problem, except perhaps Hafsa, I think, where things were a bit normal. Okay. Okay. So, Professor Hassan, was the Prophet, peace be upon him, infallible in his human aspect? Question. My teacher, meaning he is not infallible. He is not worse than others. By God, what was he infallible in? Remind me, what was he infallible in? Your Messenger was not infallible in his human aspect, nor infallible in his ethical aspect, nor infallible in his scientific aspect, because he makes scientific mistakes. And because he is infallible in his legislative aspect, is your Messenger infallible in his legislative aspect? Moses also killed a man. Who told you that he is a prophet? Moses was trying to manage. Instead of God sending down prophecy, he should have sent down a course in anger management, man. The angel of death came and struck his eye, and he became 1000 years old. Moses' mind is sound. By God, and what a good example you cited. Honestly, my message is that prophets have a human aspect. No, I mean, I am surprised by the prophets. When you ask him about women, he says, "My brother, it's a human aspect." You ask him about frowning at the blind man, "It's a human aspect." You ask him about making a mistake in the matter of pollinating palm trees and contagion, "It's a human aspect." You ask him about the injustice of the Maboore when he wanted to legislate, he is not infallible. When he ruled on the Maboore to cut off his head and die, even though he was mistaken, he was not infallible. When he wanted to throw himself from the mountains and end his life, even though suicide is forbidden in Islam, he was not infallible. On the contrary, Professor Hassan, I see these arguments as further evidence of the human aspect. How else do we prove that? Everything is human aspects. He is human. My teacher, I want him to speak. I want him to. I want something he did not make a mistake in. An aspect he did not make a mistake in. A single aspect. Something that distinguished him. My brother, I understand that he is human and makes mistakes. I understand. I want to understand that he is a prophet. What is the prophetic aspect, if you please? Generally, my argument is that this human aspect of the prophets, that they make mistakes, so that they are not deified. So that they are not deified. Let him go to a woman from the Juna tribe, put his hand on her and say, "Grant yourself to me." And she says, "The queen does not grant herself to the market." So he puts his hand on her. So she screams. So that he doesn't say, "My teacher, is there a need for him to do all these things?" But according to my knowledge, Professor Hassan, the Prophet did not take a woman who granted herself to him. According to my knowledge, he did not take this gift that God gave him. والله, because at that time a woman came to him. 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He A woman came to the Prophet, peace be upon him, and said, "I have come to grant myself to you. Ponder about yourself regarding me." He remained silent. She stood up again and said, "I have come to grant myself to you. Ponder about yourself regarding me." He remained silent. She stood up a third time and said, "I have come to grant myself to you. Ponder about yourself regarding me." A man stood up and said, "O Messenger of God, marry her to me, if you have no need for her." He said, "Do you have anything to give as a dowry?" He said, "No." He said, "Look, and go." He went and looked, then returned and said, "By God, I found nothing." He said, "Do you have anything from the Quran?" He said, "I have such and such a Surah." He said, "Go, I have married her to you with what you have of the Quran." The brothers in the comments say the hadith is incorrect. Brother, can you clarify this? The hadith is authenticated by the hadith scholar. Sahih al-Bukhari, number 5149. 47 is weak. Okay. So, the scholars of religion say that this hadith is in favor of the Prophet, that God Almighty granted him this privilege, and he did not exploit it. If he were a human, he would have exploited it. So, God, glory be to God, was not able to send down a verse to fix the world, and was not able to send down a verse saying who should take over or how to take over or what comes after the Prophet, so that Muslims do not slaughter each other until this day. And he was not able to send down 20,000 useful verses. He sent down a verse that has no meaning, no benefit. A verse that he knows the Prophet will not use. Yes, but for a wisdom that only God knows. Glory be to God. You always say everything is for the benefit of the Prophet, just as Brother Bahir saw a moment ago. Everything is for the benefit of the Prophet. But honestly, my brother Bahir was knowledgeable and not. Knowledgeable, knowledgeable, but he is serving his point. He started from a fragmented passage to say that the Prophet benefited from such and such, and it turned out to me. He said, "Hassan, you said that the Prophet did that for such and such." We said, "No, we said that one of the possibilities is this." He started from the point that the Prophet did not benefit, and then he changed it from not benefiting from women to marrying for some reason. He did not benefit from wealth to the point that he had no money left. This is changing the words. When you say the Prophet did not benefit, you cannot then justify why he benefited. The material aspect is the most. The Prophet might not have benefited. No, no, I say again, the Prophet did not benefit in the material aspect. Listen to what he said. I repeat my words for the thousandth time. You know the issue of Khaybar and the land of Khaybar, but he lived his life in asceticism, according to what comes in the narration. Asceticism, whose asceticism? O people of God, whose asceticism? What do you want me to do? What do I want me to do? I took five spoils of war and gave a full year's provision to my family, and bought the leaders of the people, and married women. What should I do? What can I do in that era? He said, he did not build palaces. They did not build palaces. They did not know palaces until they saw them in Sham and Baghdad and so on, because they were between the Munadhira, the Ghassanids, and the Romans, and so on. A young man comes out and tells me, "By God, the Prophet, my brother, did not have a private jet." No, he did not have a private jet. So, what is the problem when one of the leaders of Quraysh buys? The political problem is that if I were a prophet, I would care more about the poor believer than the hypocrite or the disbeliever. If I were a messenger, I would not rely on money to buy souls, but I would present the argument and the proof. But didn't you, in the beginning, need to establish the creed? You need to establish religion, and this requires politics, and you are human, and you are at war, and you don't have miracles. You must. Oh, man. I am one. I am one. I am one. 5,000 angels descended with me to the battle. 5,000 angels descended with me in the Battle of Badr. The Prophet did not have 5,000 angels descend with him in the battle. Correct. But not all matters should happen with miracles. Not like this. Otherwise, the human aspect will be lost. Burn this human aspect. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. I hate it. 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And so, a garment is what he wears, meaning he is wearing a garment. Now, with the tying, there is no garment over it. Meaning, the man, even a garment, he doesn't have it. So he said, "My garment is the most truthful." Meaning, "I will give her my garment." So the Prophet, peace be upon him, said, "Your garment, if you wear it, nothing will be on you from it. And if she wears it, nothing will be on her from it." Wait, excuse me. "Your garment, if you wear it, nothing will be on you from it. And if she wears it, nothing will be on her from it." So the man moved away and sat down. The Prophet, peace be upon him, saw him turning away, so he ordered him to be called. He said, "What do you have of the Quran?" He said, "Such and such a chapter, and such and such chapters, a number of chapters." He said, "I have granted you, I have granted you what you have of the Quran." Literally, the hadith I told you, literally, I did not add a word to it. I repeated it to the Messenger. Is it not supposed that when he gives her his garment, she might wear his garment in exchange of garments? No, he is giving it as charity, my brothers. You see, we are the opposite of your sheikhs. We do not lie to you. We do not lie to you. And when your sheikhs tell you, "By God, this hadith has Al-Waqidi in it, and so and so in it," when we bring it to you from the Tabaqat of Ibn Sa'd and others, perhaps they have doubled it or something. But you cite the Prophetic biography, which you all have a chain for. At least, when we bring a hadith, we tell you, "By God, its chain is such and such," or "Ultimately, it was all weakened after they saw the calamities in it." Okay >> Okay >> Thank you, observer >> Professor, please read your turn, if you don't mind. Professor Abiner, please >> Peace be upon you >> And peace be upon you. I am not present, Mani >> I am present, Hassan >> Please, Mani >> Peace, peace >> And peace be upon you >> Welcome, Professor. Please >> Yes, welcome. A while ago, I followed one of Dr. Hassan's debates, but I found that Dr. Hassan >> Excuse me, I am honored by the name >> Ah, Karam, Karam >> Welcome, Professor Karam. Please >> Yes, I saw him condemning the idea of lying, and there is no problem with him condemning lying, but is lying in order for me to have a debate or to conduct a debate, is this not condemned? I think you know that lying to have a debate. I don't understand, please. My sound might be... I might not have noticed. You mean a debate? Did Dr. Hassan lie in a debate? In a debate? No, no, not Dr. Hassan, but when the debate with Walid Ismail happened, before that, when the moderator entered >> Moderator >> Okay >> He said something. Wait, wait, wait. Stop there. Stop there. Stop there. First of all, we are not here to talk about the debate. Dr. Hassan has responded to this matter ten times. Secondly, Dr. Hassan completely refuses to repeat and rehash the debate that has ended. The debate is available. The judgment is for the viewer, whatever your judgment may be, and you are free in it. But if you are here to talk with us about our topic today, is God's law suitable for all times and places? You are most welcome. >> Okay, okay. No problem. I have another intervention. Perhaps this does not concern whether God's law is suitable for all times and places, but the intervention is, you, Professor Mani >> A moment, please. Not all of this is Mani. According to your words, my teacher in the science of debates, many discussions happen before the debate, right? >> Yes, of course. To coordinate the debate. >> To coordinate the debate. For example, if you look at my video that I made before the debate, I went out and said, "I agree to a debate on the prophethood of Prophet Muhammad." >> 100%. That you did not say that >> Walid Ismail changed his mind. Okay, a discussion occurred between him and Oden, the coordinator. >> Right? >> Regardless of the discussion that occurred, we gathered all the conditions agreed upon from different discussions and sent them to his coordinator in writing. >> Okay. >> And the coordinator said, "I agree to them." This is what governs me. For example, you and I are buying land. I told you, "My brother, I will give you $1000." And you told me, "I want $1500." "For $1200," and so on. We came to the paper and wrote, "The land was sold for $750." I signed it, and you signed it. Does the previous talk have meaning? >> No. >> This is what happened. Screenshots were posted. We posted the coordination that occurred between my coordinator and his coordinator. Peace be upon you. This is what I adhere to. Fair >> Fair. But >> Do you want to see screenshots of >> No, no. I saw it. I saw it. I saw it. >> If, since you saw it, my brother, my respected one, my esteemed one, my lord of people, you came to me. I am the one who adhered to the written conditions that you saw with your own eyes, and you did not go to your sheikh who violated all the conditions, such as interrupting and disrespect. My brother, do not let the hatred of a people incite you to be unjust. You saw with your own eyes the screenshot of the agreement between me and him, and you are blaming me and not blaming your sheikh who started shouting and violated all the conditions. Shame, my brother, by God, shame. >> Okay, may I? >> You may. Please >> First, you don't know if I blamed Walid Ismail or not. I am a viewer and I represent myself. But I represent myself as a viewer. Today, I place my trust in Walid Ismail, for example. I used to place my trust in him because you are a viewer, and because I respect this viewer, I adhered to everything that was written. I did not even interrupt the one who was interrupting me. My brother, I made a promise. I said, "When the debate ends, we will post screenshots of the agreement." Why do we write? We write for these actions. We write so that these actions are binding on me and on the sheikh, God willing, before and after. Whatever we said, as Hassan, I put the conditions before me and I look at them. There was prior talk. And by the way, even during the debate, after he insisted a lot and I no longer wanted to and he started to escape in this way, what did I say to him? I said, "My brother, I agree to what my coordinator said, and my coordinator did not err at all." Yes, the existence of a complete knowledge, a complete will, a complete power is obligatory. He is a god, and you cannot prove that God is necessarily wise. And I gave an example of the Ash'ari god. Meaning, even Oden's words are not mistaken. Yes, the obligatory existence, complete knowledge, complete will, complete power, a god, my man. The Mu'tazilites consider him a god, even though he has none of the attributes. All-knowing without knowledge, willing without will, capable without power. Right or wrong? >> Correct. >> So, frankly, on the contrary, do you know who was the most wronged person? >> Yes. >> Oden, because both of them bear witness that he did not err. Not even the word "god." I was bound by it, and he cannot prove that he is wise. And if he says that the Ash'ari do not consider him a god, and they deny wisdom from their god, even though I did not say they deny it, I said they remove the kingdom from him. But his master and sheikh, Ibn Taymiyyah, said that. By the way, he misrepresented my words and twisted them. Tomorrow, I will post the video with the accusations against me. If someone respectable like you discusses them with me, and my words in the debate are correct. Okay. I just have a small point, which is that I was confident in Walid Ismail, and when he came out and disgraced me, let me say, the viewers who trusted him, I went and blamed him. Therefore, I tell you that I blame you. >> My lord, thank you, my lord. And I, and I, you have the right to blame me. >> No, no, on the contrary. Now, there is another simple point, if you can respond to it. >> You certainly know, Doctor, that in most of the live streams that people like, I don't know if you know them, but there are famous people here on TikTok, without mentioning names, who always have successive introductions, which are: "Come now, is the universe eternal or created? It has a creator." We move on, we move on, we move on until you find that in all scenarios, or in most scenarios, one of two things happens: either they reach, or reaching always leads to the person submitting to the broadcast. >> You know what you mean. I know what you mean. I mean the introductions, which are: "Let us prove the attributes of this god: He is all-knowing, all-willing, all-wise." Then we move on to: "Is it obligatory to send messengers?" Now, this entire process, I don't want to waste your time. Have you ever responded to how this process is criticized or what is wrong with this process? >> My teacher, before I went out and made my challenges, I made a complete series called "Proof or Evidence of the Existence of God and Refutation of It." I presented all the evidence and presented it in a way that I claim is better than the presentation of Muslims and Christians. And I refuted it. I refuted the argument of origination, the argument of possibility, and all these matters. And then I made a complete series called "Dilemmas of Prophethood," excuse me, "Dilemmas of God," and then I made a complete series called "Evidence of Prophethood and Dilemmas of Prophethood," and I responded to it. My teacher, I do not go out like Muslims and say things like this. I have said all these things. Of course, I responded to them, and by the way, you Muslims are responding to each other about them. Now, if I prove to someone that the obligatory existence, complete knowledge, complete will, then he goes to the well. Complete knowledge, complete will, meaning what? You proved God according to the Ash'aris, which negates the god of the philosophers and the god of the Salafis. And the proof of God according to the Salafis negates the god of the Ash'aris, and the proof of God according to the Mu'tazilites negates all of them. So, my brother, agree on proving God and then we will discuss him. For example, the Ash'aris use the argument of origination, right? >> Yes. What do you mean by >> The argument of origination? >> Meaning, everything that originates has an originator, and the sequence must end. Ah, ah, of course. >> And what happens to it is origination, right? >> Exactly. >> So, does the Salafi god have things happen to him or not? >> Yes, meaning, I don't know, frankly. >> How do you not know? The Salafi god descends to the seventh heaven. >> Yes, descends to the seventh heaven. Yes. >> This is origination or not origination? >> Origination. But origination in what sense? Meaning, does the obligatory existence deny that something can happen to it? >> Ah, ah, of course, of course. All theologians deny origination for the obligatory existence because they say, "What happens to it is origination." So, what do you think? Now, I will prove to you from the Ash'ari argument that their god does not exist. >> Please. >> Thank you. The Ash'aris do not say that what happens to it is origination. >> Yes, but not necessarily only the Ash'aris. Ah, please. Ah. >> So, is change origination? >> Change? Yes, because it was in one state and became in another. >> Well done. >> Change. >> Is the obligatory existence a complete cause for creation or an incomplete cause? Complete? >> Is the complete cause ever separated from its effect or not? >> If it was a complete cause from eternity, then its effect, which is the world, would exist eternally. Right? >> Right. >> So, why is it not eternally existent? You have two options: either you say it was an incomplete cause, and then it changed to a complete cause, or you say it was a complete cause for the non-creation, and then it changed to a complete cause for creation. Right? >> Right. But you are also attacking the obligatory existence. >> I am not attacking. I am following your argument and showing you the flaw in it. Please tell me, why was the obligatory existence, and nothing was with it, and then something became with it? Was it an incomplete cause, and how did something become with it? What changed? Please, I challenge any Ash'ari to come out and say. >> Look, I cannot answer you. So I will suffice. >> I will answer you. What changed is the will. >> It was the will not to create, and it became the will to create. The question arises: is this change, is this will created or from the essence of God? >> From the essence of God, because complete will. If it is from the essence of God, then the change of will is a change in the essence, and it is origination. And what has origination in it is origination. Peace be upon you. >> Okay. What are power and action, Dr. Hassan? >> Power and action are change. It was power, and it became action. I have a magnet that attracts objects with power. Meaning, its nature is power like this. But when iron approaches it, it becomes action. It was power. >> No, because even there is change here. Necessarily. And to escape this matter, they told us that the attributes of God are real and they are outside the essence, so that they escape the multiplicity of eternals. Because they worship the Holy Eight. The seven attributes in addition to the essence are the attribute of life, the attribute of knowledge, the attribute of will, the attribute of power, the attribute of sight, the attribute of hearing, the attribute of self-talk. So they said that these attributes are not from the essence and not other than the essence. Glory be to God. A third is raised. Why do we say the Ash'ari god is non-existent? Because all his attributes are raised. So, my teacher, we need to respond to them. We have responded to them many times, but not to waste time on this matter, because I wasted four or five years on it. Come to Clubhouse. What matters to me here is that the Muslim discusses his religion. But if we respond to them, my lord, I suffice to discuss the Ash'ari as a Salafi, and discuss the Salafi as a Mu'tazili, and discuss the Mu'tazili as such, until I make them fight each other. My man, I went out in the debate and spoke only about the difference in the attribute of wisdom between the three schools, which they are still fighting over today. Today, they are still lying, Ibn Taymiyyah and others. Today, one attribute. What are you talking about? >> Of course. Now, now, you, for example, you said something now that in Clubhouse you had, you wasted your time there. So here, in Clubhouse, no one ever heard me. I said, "The Messenger of God said," I used to think I was too good to discuss prophethood. I was too good. >> That's not the point. The same thing happens here in live streams. When someone speaks >> I discovered, I discovered the Muslims' game. The Muslim pretends to be a god. He debates with you. The one who listens below hears debates from 1500 years ago. He doesn't know who is in the group. So he thinks that the religion of Islam is strong. This is not the religion of Islam. This is the words of Aristotle, and the words of philosophers, and the words of others. You are a Muslim, debate me with your religion. But you nullify your religion or admit that your religion cannot be proven. You become a deist. I will not debate you as a deist. I will debate you with your religion, because the existence of God or not is unimportant to me. It does not affect me. What affects my life is your religion. Professor, I am not telling you that I might be 100% convinced by this answer, but the answer is usually: "How do you want to delve into the specifics or the private prophethood before proving, or we prove to you, the obligatory existence, or that He wants to send messengers?" My dear, my method is simple. My method is to show that I adhere to everything you want about the obligatory existence, and you will be unable to prove the prophethood of your messenger. When you admit your inability, we move to the layer below. When you want to take off someone's clothes, what do you start with? >> Excuse me, I don't know. >> You start with the upper layer, the jacket or the sweater, right? >> Okay. >> What is the upper layer of a Muslim? >> Yes, God. >> A Muslim deist, right? >> I am a Muslim, so I tell you, God. >> Ah, of course, you are a Muslim to say God. But if I ask you about Islam, you become a deist. You say, "Creator" or "God." If I take away your divinity, you become something else. Why should I waste my time with you and debate you as a deist? I wasted my time, my dear professor. If you admit the existence of God and are convinced of the existence of God, does that affect me, Hassan? >> No. >> But if you are a Muslim, does that affect me, Hassan? >> Possibly. >> Well done. So why should I waste my time with you? >> Okay. Maybe I can conclude with something simple. >> Yes. That I, the problem is that the viewer, like me and others, gets confused when... I watch you, frankly, and I watch others, and I get confused when I see, for example, that the argument, or let's say, logic, is not easy to study for everyone. Not everyone can understand logic or argue with logic in the way that you argue or others argue. So, let's say that not all of us are people of discussion. This point. The second point, when >> Just stick to the first point. You know why Muslims, you know, hate me, but they accept other atheists? >> Hmm. >> Most atheists, I call them "atheist theologians." They went and studied Islamic books and adhered to their commitments and used their terminology. May God guide them all to Islam, amen, in this blessed month. May God guide all the atheist theologians to Islam and relieve us of them. But our topic, as Hassan, the blessed month is over. >> My blessed month. Why? Because when they go out to debate Muslims >> And they adhere to their commitments so that they are not told that they have not read. They go and show other people that, indeed, Islam has a place, and it has logic, and so on. So it gives a wrong impression. But I, as Hassan, am not interested in these matters. I have read part of them related to Western matters, as I was studying other things in logic. But I do not adhere to their words. He comes out and tells you, he comes out and tells you, "Ah, God is all-knowing, all-willing, all-powerful, not necessarily wise." The world tells you, "No, and so on." So, sorry. When I bring them words other than their words and say them in a simple way, they come out and say, "By God, the obligatory existence is a complete cause for its effect, so it does not lag." You know, the world loves it. He speaks simply. When you speak simply, they get annoyed because their religion's flaws are exposed. Their religion's flaws are exposed, literally. So, these methods, "Oh, you have an atheist or an atheist logician, and we, as Islam, have logic." No, my dear, you do not have logic as Islam. So, you focus on the words and take them simply. Do not get into this convoluted jargon. Things will go smoothly. Please. >> Okay, thank you for the response. The second thing is that, for example, when I give an example, and you will understand yourself, but as Karam, if I want to debate someone and he refused my invitation to debate, I can say that he is evading, no problem. But if someone else invites me to a debate and I refuse, then I must accept the idea that he will call me an evader. >> Your words are beautiful, my dear professor. There is a big difference in the matter. First, people are divided into three categories for me: a person whom I find useful, I want to debate him, and I desire it. And a respectable person, but I find no benefit in debating him, so I like to discuss him on my live stream. And a person who is not worthy of debate. My dear professor, most of the people who asked for my debate, and I said no to the debate, are people who are not worthy in terms of fame and so on. Let me give you something. How does a person burn himself, Professor Karam? Excuse me, let me reveal the secrets of debates to you. How does a person burn himself? A person burns himself when he debates everyone who comes along. We are on social media. Social media is my game. If every time someone asks me for a debate, I go out with him the next day, people get bored. They start listening to Hassan's debate. "Ah, a debate with Hassan." When I want to have a debate, it will be a debate worth having. This is one thing. The second thing is that most of these people who challenged me, these young people, they insulted me, my professor, and I challenge them to deny it. These people, before I left Clubhouse, they interviewed me on Clubhouse. I went out and said, "Oh young people, we created you from nothing." And I said, literally, "We were Ash'ari gods creating people from nothing, because we gave you value. You are just people repeating our echoes. And after you gained value, you started insulting us. We are going to TikTok. My words, I said them literally. We are going to TikTok. You and I will start from scratch. We have content. You are the echo of this content. We will grow, and you, if we do not create you anew, will not grow." And what I said happened. We proved ourselves. They are shouting. They made themselves respectable so that we would create them anew. And they apologized and kissed our feet in private and in public. We did not forgive them. Why? So that we do not create foolish, vulgar people again. Meaning, meaning, trivial and vulgar, simply. I said, "Professor Karam, whoever insults me has two options: either he comes out and apologizes humbly for his insult, or if we are liars, he takes a solemn oath, with no return, that he did not insult me." Is that fair or not? >> Yes, fair, of course. If he insulted you, 100%. >> And when I said that, they said, literally, "My brother, we insulted him." So he insults the Messenger. I insulted the Messenger. Even if I insulted the Messenger, even if I insulted the Messenger, why are you asking me for a debate? >> So, my professor, let me tell you something. This is a matter of knowledge. Let me give you an example. When I go out and say, "Zain, the God of the world who agreed to debate me, then fled." I can convince people that he agreed to debate me and fled, right? >> Yes. >> I can, if the social media game is such that these scoundrels, if they can convince people that I fled, then let them not be stingy. What do you think of that? It's good. >> Okay. >> Adel, I can convince people that the sheikhs are fleeing from me. If they can convince people that I am fleeing from them, then let them not be stingy. My brother, it is their natural right. This is how the world works. You give and you take. >> I do not disagree with you that most of them are insulters, and I have entered many broadcasts and tried to reform the idea that it is not right for anyone to insult anyone, regardless of their beliefs. I have noticed the idea of insult a lot. But I wished that someone would come out. I want to ask you a question. This child named Anas bin Muhammad, who they say challenged me. He came out and challenged me. The thing is that he insulted me a lot before, and I overlooked it. I overlooked it because the insult did not reach a great extent. I can understand that some people might say a few words. He came out and challenged me after I crushed Sheikh Walid Ismail. What did he do? While he was challenging me, he was being rude. So, you are a person who knows that if you are rude to Hassan, Hassan will not debate you. So when you come out and challenge him, and you are rude, what is your intention? Your intention is that Hassan will not accept, so you will take a point, "Let me raise my value because I challenged Hassan and Hassan did this." So, my professor, I do not engage with them. They are young. I challenge their sheikhs. I want to challenge their children. This is not >> Or perhaps he is insulting you so that you do not debate him. >> That's it. Insulting so that I do not debate. Of course. >> Ah, by the way, I am Muhammad. He insulted you, and I have the evidence. >> My brother, it does not need evidence. He should come out and say in front of people, "I swear by God Almighty, a solemn oath, with no return, in this world or the hereafter, the solemn oath has no expiation, that I did not insult Hassan." And none of them dares. My professor Karam, we know what we are doing. >> First, I thank you. I am finished here. But I hope that I can see you in another debate. And in any other debate, I hope, just please, and you respond to him as you wish or do not wish to respond, it's okay, that perhaps I see. I am a person who loves peace, or is generally peaceful. But I hope that this is not advice. It is a point of view, but do not take it as advice, but I hope there is no provocation, neither from your side nor from his side, because honestly, this makes me feel in the broadcast how much it ignites the boiling. >> Scientific provocation, professor. Read the principles of debates, professor Karam. It is not just information. It is the opponent's information, his morals, his steadfastness, his nerves. I provoke people in debates. I am a person. By the way, I am the most provocative person on the face of the earth. Do you know why? Because I know how to hurt my opponent. >> And I challenge the most provocative person on earth to provoke me in a debate. My blood is cold, and I know how to provoke people. But I do not disrespect them. I provoke them scientifically, of course. I have the right to provoke you scientifically. I have the right. The truth has the right to provoke you scientifically. Therefore, I deny. Yes. >> I mean that in debates because debates are a bone-breaking matter. But in discussions, I do not provoke my opponent. >> I do not deny that it is your right, and I know that it is your right, and you have never insulted. But I will give you an example. When do I provoke people? >> Yes. >> In your debate with Sheikh Muhammad Al-Maliki, which is available on my channel. I chose it. >> How respectful is the sheikh? >> He is kind, meaning it was going well, but I saw, even from its effect, he spoke. Yes, but >> Did I provoke the sheikh in it? >> No. I did not watch it completely, but I watched parts of it. >> Ah, no, because he is a sheikh, a respectable sheikh, and he came to discuss scientifically. But when someone comes out shouting and opening his mouth and so on, I will not shout like him. I will not interrupt like him. But when my turn comes, I know how to make him shout more. But my dear Karam, you have honored me. >> Thank you, thank you, Professor Hassan. It was an honor. >> You are most welcome. Hello, my dear. Hello. >> Mani, it was your turn with Professor Karam, but I >> Welcome. >> Welcome. >> Welcome. >> Meaning, my brother, from the claim of prophethood, for example, if he was looking for psychological comfort, I am talking about Muhammad, peace be upon him. If he was looking for psychological comfort, persecution from his family, he found it. He even migrated from his place of upbringing because of his call, and he knows that he is lying. If he was looking for women, the disbelievers of Quraysh offered him money, kingship, and prestige. Meaning, he could have bought 1000 concubines, it's normal. If he was looking for money, then the disbelievers of Quraysh also offered him money. If he was looking for following his desires, then the book that you say he wrote contradicts all kinds of desires: drinking, stealing, sleeping. Meaning, he would wake up for the Fajr prayer, he would always wake up. Meaning, what would a person gain from this? Please answer me. >> I am present. >> Okay. If someone benefited from prophethood, would there not be someone who benefited from prophethood more than Muhammad? Why? Because Muhammad benefited in the sense that he had women after the call and prophethood. So he was allowed to marry any number of women, contrary to the rest of the believers. Meaning, he set a rule for everyone, and he himself is not bound by it. So he was married to nine, and in other opinions, eleven, at the same time. Plus, he had a number of slave women. Plus, he had something that is only for him in the Quran, called "Malakat wa Hibat Al-Anfus" (Queens and Gifts of Souls). So, he benefited from women, and definitely, without a doubt, he benefited from having women. If we are talking about money, then he also benefited from prophethood. How? Because he had the fifth of the spoils of war, and he had the Fay'. This Fay' goes entirely to him. No one can touch it. This Fay' is when you go to war, and in this war, the enemy surrenders without a fight. So, everything that the tribe you are fighting possesses goes to Muhammad, and Muhammad divides it as he wishes and takes as he wishes. Therefore, he owned many gardens. Gardens are huge orchards in Medina. The largest was the land of Fadak, which Fatima went and said to Abu Bakr, "The land of Fadak, I want it. This is my inheritance." So he told her, "The prophets, what? They do not inherit." Knowing that prophets do inherit, and we saw that Solomon inherited from his father David, peace be upon them. But Abu Bakr told her, "The prophets do not inherit." So Muhammad died very rich. So he benefited, first, from money, and second, from women. Third, he benefited from authority. His name is always linked in the Quran with obedience to God and His Messenger. God and His Messenger, God and His Messenger. So, the obedience of Muhammad was obedience to God. So he had absolute authority to the extent that he reached the point where he said to Omar, "I must be dearer to you than your father and mother and people and yourself." So he told him, "You are dearer to all people than myself." He said, "No, and it must be more than yourself." He said, "Now, O Messenger of God." He said, "Now, Omar. Now means that you have reached faith." So he made the people in front of him follow him to the point where they loved him more than themselves, otherwise they would not be called believers. You tell me that he used to wake up to pray Fajr at night. Yes, he had to monitor his men. He had established a camp. But Muhammad used to wake up to pray Fajr at night, and it was perfectly normal for him not to perform ablution. This is his option alone. >> That he goes to pray without performing ablution is his option alone. Because the prophets, when they sleep, excuse me, they do not break wind. Therefore, he has the right to pray without performing ablution. So he made everything tailored to his liking. You tell me, "But these things were offered to him at first." I tell you, "No, it makes a difference. It makes a difference that someone bestows this upon him, and that he takes this, and that he becomes the crowned king of all Arabs." This was Muhammad's goal. Muhammad's goal was absolute authority. And no one offered him authority. No one offered him to be the ruler of all Arabs. Muhammad's primary goal was authority. Then, from this authority, he knew that he would get women, and he would get money, and he would get everything else. >> I hope I have answered you. >> Thank you, Mani. Read, may I trouble you? May I trouble you? When Mani is speaking, put him on mute because you have sound. >> Okay. Okay. >> Okay. Regarding the point you mentioned about him marrying 11 wives, meaning he could have done that when the disbelievers of Quraysh offered him money. How many wives could he have bought, or how many concubines? >> I answered you, my lord. I answered you. I told you that his goal was authority, and from authority, he knew that he would get women and money. Meaning, his goal was authority, and no one offered him authority. I answered you. We will not repeat. We will not repeat the intervention. Has Hassan, do you know how many raids the Messenger of God, peace be upon him, participated in for the sake of sending his false message, as you claim? Do you know how many raids? 28. So, everyone who fought for an idea, was that idea necessarily correct? >> Wait. How? >> Wait. You answer my question. Was everyone who fought for an idea, was that idea necessarily correct? Then, the ideas of Genghis Khan were correct, and the ideas of Alexander were correct. And when Alexander came and was crowned son of Amun in Egypt, then Alexander was indeed correct, and he was indeed the son of Amun. What is the connection between him fighting for the sake of obtaining authority being correct? Where is the link? I don't see it. Do not make it a one-sided discussion. Wait. If you were given the choice now to take only one raid, in the heat and killing, and you could be killed at any moment, would you prefer life, 11 wives, as you claim, and authority, in exchange for taking one raid? Can you? By God, you cannot. Because imagine that you have a false message and you fight for it in 28 raids. You, a rational person, would not do this. >> I have finished. >> Yes, I have finished. >> Okay. Let's go back again. Alexander was a man who wanted authority and wanted to rule. Alexander, when he came to Egypt, was crowned son of Amun in a temple in Al-Farafra, and was crowned son of Amun. Does this mean that when Alexander was fighting and going to other countries, he was indeed the son of Amun and his message was true? He fought. Can you fight like Alexander fought? You cannot. I challenge you. A man who seeks authority will do anything for that authority. He will fight, yes. He will conquer, yes. He will carry weapons, yes. And we have seen this repeatedly throughout history. Does this mean that his ideas are correct? No. Does this mean he is a prophet? You say the Messenger of God, peace be upon him, sought authority. When he entered upon them, an Arab, first, I don't remember exactly, but they did not differentiate between the guests and the Messenger of God, peace be upon him. When they did not differentiate between them, he was not distinguished from them, neither by his seat nor by anything else. And you tell me about authority. He was walking. I did not tell you that authority means... I pointed to authority when I told you that his obedience was obedience to God. So he turned into a god walking on earth. When you pray, you must say his name. When you enter religion, you must say his name. If you prove the Messenger, you are killed. If you prove God, you are asked for repentance. >> Let me answer you on this question. >> Yes, respond to my words. Do not bring new words. Respond to what I am saying. >> Yes, I will respond to what you are saying. For example, what would you benefit if you died now, and I started mentioning your name? You are dead now. What would I benefit? What would you benefit? Would you fight 28 raids for this? No. >> You answered that. You are repeating the same words. I gave you the example of Alexander. >> Alexander had a dream of ruling the world and having authority. >> What would Alexander benefit if he died in his wars? What would he benefit if he unified Macedonia? What would he benefit if he entered Egypt and then was killed in Egypt? What would he benefit if he entered the other countries he conquered and died during the conquest? >> He seeks authority. He seeks to be crowned and to have his name in history. He seeks to be the ruler. And this is what Muhammad did. And I pointed to that for you. You said something else. >> Ah, I told you at the beginning of the conversation, if you remember, that Quraysh offered him kingship, money, and prestige, only to stop spreading the call. Nevertheless, he continued. Do you think that someone who believes his book is false would do all this to deliver a message? >> Yes, I think so. Do you know who did that? Musaylimah. Musaylimah was followed by 40,000 men, and he fought for his call and was killed. Yes, a man did that. Is Musaylimah like the Prophet? >> I do not know who Musaylimah is. But is he a man who called >> Musaylimah Al-Rahman, whom you call Musaylimah the Liar, whom you call him, and 40,000 men followed him, and this was during the time of Muhammad. Is Musaylimah like a prophet? >> No. >> According to your rules, the Quran. No, no. >> Okay, I >> Regardless of whether he came or not, that is not our topic. I am telling you that someone claimed prophethood. A person named Musaylimah claimed prophethood, and Musaylimah was followed by 40,000 men, and he fought for his call. Is Musaylimah, then, a prophet? >> Let's change the question. For example, I think we will agree on this point. >> Because in my words, because I have presented the argument to you. We do not agree because I have presented the argument to you. Because I have given you an example that refutes your words. You are not responding to my words. You just wanted to be evasive. The effort is not comparable. The effort of the Messenger of God, peace be upon him, is not comparable. >> The man died for his call. Musaylimah died for his call, and 400,000 men followed him. What is not comparable? >> The man died for his call. What evidence does he need to present to prove that he was truthful in his call? What else can he do? >> Was he offered money as it was offered to the Messenger of God, peace be upon him? >> He was offered everything. >> Where was it offered? Search for yourself. You do not even know Musaylimah. This is your problem. You have not read the biography of your prophet. This is your problem.

You are reading history now, that's your problem, that's your story. But a proposal was offered to him, everything was presented to him. The man was following 40,000 men. Do you know what an army is? An army of 400,000 men. Do you understand the number? Do you understand the number? Yes, I understand. And again, we are not saying that the offer was that Muhammad was not looking for money. Muhammad was looking, in essence, for power.

Okay, the addition, I remembered a point, you cut me off, sorry. I remembered a point. How can someone write a book and then blame himself in the book? Explain this point to me. Very simply, because he makes mistakes like other humans. So, when he makes a mistake, instead of saying that he is infallible, as he claims, he says, "No, God admonished me and corrected me, and I am only a human like you." Because he was doing actions, and people were blaming him for these actions. So what should he do in this situation?

When people are standing around him and see that what he is doing is wrong, what should he do? He says, "God admonished me." So, if he wanted power, as you claim, and for people to see him as that sacred person, he shouldn't blame himself in the... Oh, wow. So when he makes a mistake, when he makes a mistake, a grave mistake, and it becomes apparent that he says one thing and does the opposite, he leaves the people around him, and they leave him. Or does he tell them, "The easiest thing is that God admonished me." And honestly, I changed my mind with your logic. Anyone in his place would do that, of course. And he would blame himself, meaning he would say, "Yes, honestly, you are right." So that he remains in control of people and remains capable of possessing them physically and mentally.

No, honestly, I see it as a rational act. If I make a mistake, and I want to claim that I am in a high position and people worship me, I should not... People will turn away from you. If you say something and do the opposite, meaning you claim a certain characteristic and then come with the opposite of that characteristic, people will turn away from you. So you don't want people to turn away from you. So what do you do? You tell them, "No, no, no, you were right, and God also sent down a Quran and admonished me."

Okay, did the Prophet, peace be upon him, live in a material class? Was he, for example, rich, and people were around him? Yes, Muhammad, at the end of his life, was rich. Muhammad, at the end of his life, was rich. He was very rich too.

Did he live in a disparity, a vast disparity between him and the companions? No. And again, I told you, for the fourth time, for the fourth time, for the fourth time, I am telling you this. Muhammad's primary focus was not money or women. These were extra things he took. But what was primary for him was power, and that is what he was looking for in essence. The extra things he took from all the other people, of course, were money and women. And Muhammad died very rich, and he died with many, many women. More than anyone else who was alive, more than one of the companions. But that was not his primary goal. Listen, just so you understand, because you are repeating the same point for the fourth time. But that was not his primary goal. His primary goal, number one, was power. I have told you this sentence four times, and yet you return to the topic of money. And yet, Muhammad died very rich. Listen to Sheikh Wajid Ghoneim saying that Muhammad was a millionaire. He was a millionaire. I will play it for you. Yes, listen to me. Without shouting, without shouting, please.

Okay, the Prophet reached power at a certain stage. Let's assume this is his goal. Why would he continue to spread the call and engage in raids? Why did he reach his goal? What more does he want than this? To risk his life? Muhammad had not yet reached his goal when Muhammad died. He was still, he was still looking to get out of the Arabian Peninsula. Muhammad wanted to start attacking the Romans. But death came to him before he finished all his raids. Muhammad's goal was not just to control the Arabs and that's it. Muhammad was telling them, "If you follow me, other nations will submit to you." That's why you will find that the Islamic religion is very tribal. They told him, you will find in Islam, according to you, that the Caliph must be from Quraysh. You might be a rational, adult Muslim with all the qualifications and competence to rule Muslims, but you cannot rule Muslims just because you are not from Quraysh.

But, honestly, I... But Muhammad had not finished at all. Who told you that Muhammad had finished? Where did you get that from? Muhammad was finished. Honestly, I find this a contradiction in many things, for example. How would he forbid himself charity if he wanted money and power? I find your words frankly unconvincing. Because when he first asked them, he first said, "When you come to me, do not come empty-handed. You must come to me with something for me." Then, when no one came to him with money, he rescinded this verse because no one came to him with money. What is it? He did not forbid himself charity. No one came to him with anything. They left him. He died. Only Ali came to him with money. That's why he forbade himself charities because he felt that it was not yielding results and would look bad. So he said, "What should we do? No, I will forbid myself charities and accept gifts." Sir, when you changed the name of charity to gift, then it's okay. You accept the gift. But it's the same thing, isn't it?

You are speaking without any basis. You are just saying, and from day to day, they humiliated us. Every day, one person bribes another, gives him something, and says, "My brother, the Prophet accepted gifts." But Muhammad did not accept gifts. He accepted gifts. Yes. So, what's the difference between a gift and charity? Aren't they the same thing? A gift, no, no. It doesn't have good deeds. No, good deeds, there are no good deeds at all. The surprise I'm hiding from you is that no one gives good deeds or bad deeds. There is no such thing. This is the surprise I'm hiding from you. We are agreeing that Muhammad is a prophet with good deeds. You have not proven that. What good deeds? You have spoken and spoken, but I will answer you with what... Honestly, your words are completely illogical to me.

Peace be upon you. The ruling is for the community. It's normal. I find a problem even in the expression because I am from Morocco. So I speak to you in Arabic and I understand you perfectly. Your expression is clear. No, excuse me, I am illiterate. I don't speak Arabic. Can I ask another question? Yes, the last question. How old are you? Just read. I'm just asking the question. How old are you? 16 years old. 16. That's why. That's why. Okay. Go read. Go down and read. Read your lessons. Read. Come on, my son. I'm taking a break. Welcome. I have two small comments, if you allow me, before you take the next one. Go ahead, go ahead. First, I started. I came to download. I sent him an invitation because he was already downloading. Go ahead. First, even if Muhammad didn't benefit anything and went to war and pursued a certain call, it doesn't mean he's a prophet from God. He might be delusional and pursuing something. He might be sick, he might be bewitched. You believe in magic. He might be possessed by jinn. You believe in jinn. That's number one. Number two, regarding the offer from Quraysh, Muhammad was smart enough to refuse the offer. If he had accepted the offer, he would have been finished. Because it might have been a trap to expose him. They don't believe in him. Because if they believed in him, they would have immediately believed. They assumed that they didn't believe in him as a prophet. So they either agreed to silence him, or they wanted to trap him. If he accepted, it means he exposed himself. Number three, Muhammad was very rich. He had nine houses. Plus, he had the land of Abu Bakr Al-Siddiq. After Muhammad died, he took it from Fatima. It was one of the best areas in Medina. And on that basis, the hadith "Prophets do not inherit" came about. So he had a lot of money. In the hadiths, in the Sunnah, he had a lot of money. So these are three points, in addition to what Mani said, which covered the topic completely. Thank you. My dear, you died. Motivation. Is the sound allowed? Is the sound audible? The sound is audible. The sound is audible. Okay. Hassan Issa, how are you? Everything okay? Okay. I came on behalf of the professor and brother Anas bin Muhammad. He has requested a debate with you more than once, and we see that you evade every time. When you hear his name, your face turns red. Anyone who requests a debate with you, you remove them from the live stream. So I came to coordinate a debate between you, God willing, on the topic and at the time you want. Very nice, but I have an important question. Do you promise me you will answer me honestly? Ah, Motivation, do you promise me you will answer me honestly? Listen to me. Your voice became distant. Do you promise me you will answer me honestly? Listen to me, listen to me, listen to me. Go ahead. Will you answer me honestly to the question? Yes, we Muslims are known for honesty. No, they are known for lying because your religion allows you to lie. Swear that you will answer me honestly. Honestly, my brother, I will answer you honestly. Go ahead. And what is sweeter, and it is red, and what is white? This is a question that a girl should ask me. But when you asked me, it's a problem. Will you accept the debate with brother? Answer my question. What turns red? What is sweeter? The red of women. This is a question that women ask. So send us women, my professor, so we can ask them this question. The scholar, Professor Hassan. Welcome. Go ahead. The question is, is the law of God suitable for all times and places? What do you say, Hassan? Honestly, I have said many times. I have made a complete introduction, my dear professor, and I said that it is not suitable. We talked about the penalty for theft. So you studied Sharia and concluded that Islam is not suitable for all times and places, right? Because you cannot judge something you are ignorant of, right? I am very sorry to interrupt, Hassan. I am very sorry to interrupt. But before you start, because people below are very numerous, I saw the comment repeating that I mentioned a hadith, and this hadith is not correct. So, can you allow me to read the hadith and then continue the discussion about ablution? Of course, go ahead. Okay, the hadith is authentic, on the condition of the two Sheikhs, and the narrator is Abdullah bin Abbas, and the source is Al-Silsilah Al-Sahihah, and it was narrated by Ahmad in number 1330 and number 3061. The hadith says: I came to the Messenger of God, peace be upon him, while he was praying late at night. So I prayed behind him. He took my hand and pulled me, making me stand next to him. When the Messenger of God, peace be upon him, finished his prayer, I retreated. The Messenger of God, peace be upon him, prayed. When he finished, he said to me, "What is wrong with you?" I mentioned it. I said, "O Messenger of God, should anyone pray next to you while you are the Messenger of God whom God has given?" He was pleased and prayed for me to increase me in knowledge and understanding. Ahmad added: Then I saw the Messenger of God, peace be upon him, sleep until I heard him snore. Then Bilal came to him and said, "O Messenger of God, the prayer." So he got up and prayed. He did not repeat his ablution. Thank you. Go ahead. My dear, no, everyone, don't mute anyone from those writing comments. They are contributing to the spread of the broadcast. Yes, my professor, your question was: Did you study and specialize in Sharia? No, my professor, your Sharia is too trivial for me to need to specialize in it. My question to you is, my professor, my professor, Sheikh, no, wait. My question to you. You judge Sharia out of ignorance, not out of knowledge. You have not studied Sharia, and you say that the law of God is not suitable for all... and you have not studied... My professor, I will tell you again. We don't need to debate a mistake. A negative particular is enough to negate the positive universal. The particular. You studied, studied, studied this particular, right? My professor, can you answer the question? Can you give us the particular that you studied? With pleasure. Or will you evade? Don't evade. Don't evade. I will give it to you. If you evade, you will be removed. When the live stream ends, watch the introduction where I explained this particular, and then come back the next day and tell me, "Hassan, the particular you presented was incomplete in such and such, and mistaken in such and such." This is not my style. The particular was presented at the beginning of the discussion. Three-quarters of an hour. Watch it, then come to me. Okay, my dear. We have Muslims, everyone. We have Muslims, everyone. Many of you are angry with me. And I, like Abu Lahab, am like Abu Lahab. My face turns red to anger the Muslims. Come on. We have a Muslim. I am a Muslim. Go ahead, my professor. Hello, good evening. Do you hear me? Hello. Everyone. We, whenever we anger a certain sheikh, he sends us his followers. And unfortunately, all the followers have the same IQ. So, please, they are raising our broadcast a bit. No objection. Yes, my professor. Go ahead. May God heal you. May God heal your heart. Welcome. May God give you health, Dr. Hassan. Welcome. I have been following you for a long time, and I am very happy with the debates. The debates. I feel like everyone is like Superman. He hit him, he hit him, he hit him, he brought him down. If you want to see the impact of the debates, read the comments. After every debate, they come to me, poor things. This sheikh, they start shouting below. Yes, unfortunately, every now and then we have to have a couple of live streams where we have to choose the topic. Go ahead. The idea is, for me, I believe that religion in general is outdated. You are giving it too much importance beyond its actual significance. You have your reasons. Everyone is afraid and says, "My brother, if I decide to leave religion, they will attack me, they will do something to me." So you start, you start. Okay, come on. You have a religion that is completely wrong, and you have problems with it, and you have no right to harass or attack someone else. And you have the second group, the good young people who consider that God has entrusted them with a mission, and they must carry it out. They are running after it, running. Anyone who wants to leave religion, they run after him, they hold onto him with their hands and feet, saying, "No, don't leave. Where are you going?" Considering themselves the guardians. As if God has commissioned them and said, "You take care of the young people who want to leave. Deal with them, and I will take a break." Even though he is not taking a break, he is supposed to be here. But the issue of Sharia itself also has a lot of disagreement on terminology. I feel that it is always present. Is the law of God suitable for all times? Ultimately, what is the law of God? I want to talk about the penalty. I want to ask him first, isn't it? Yes, but if we admit that the Quran, if we say that the Quran is from God, then the penalty for theft is clearly stated in the Quran. But does it specify that this penalty for theft is part of the Sharia that I legislated? Yes, "These are the limits of God, so do not approach them. These are the limits of God." Meaning, it is a penalty from God, and it is clear. It is not, for example, like the penalty for adultery, stoning, which is not mentioned in the Quran. For example, flogging is mentioned, but theft is present. So we have a problem with theft. We don't have a problem with theft. Theft requires punishment, but its penalty is not applicable in this era. So, if we are to address the one who set the law, we must also try to understand what he is saying and use his terminology that he used. We understood that Muhammad was an ordinary person who claimed to be from God and took the laws of theft that existed at that time. He took the law. Sorry. Sorry, Dr. Hassan, mention it again. But we still agree that we want to address the person as he presented himself. So you started with me, which is good. Let's assume the Quran is correct and judge this Sharia. Is this Sharia acceptable or not? No, of course not. But even my words, he took the penalty for theft from that era. This is present in the books of Muslims. It is present that the first one who... that the one who set the penalty for theft was, it is believed, Al-Walid ibn Al-Mughirah, and it was during the time of Muhammad's grandfather. The penalty for theft was cutting off the hand. No, but you are bringing a historical narration from a history that you don't even recognize. So how can I be convinced by you? But this is your book. These are your books. I want to bind you by your books. What do you want me to be bound by? You bind me by my books. Let me choose a book and we start binding ourselves by it. Okay, choose a book. Go ahead. It's the same one we're talking about, which you say is the law of God. Ultimately, I say again, there is always disagreement on terminology. What is the law of God? Didn't God say in the Quran, "He has ordained for you what He commanded Noah"? So let's start with Noah. The Quran. The Sharia that belonged to Noah. Okay, forget Noah's Sharia. When I have in the Quran a verse that says, "And the thief, male and female, cut off their hands as a recompense for what they earned, an exemplary punishment from God. And God is Almighty, Wise." Great. I take the word "cut off" and start looking. What does he mean by "cut off"? I go and look and see where, where is it? What does he mean by "cut off" when he talks about God? Does God not know how to speak? No, no. When God says "cut off," it means to cut. Mention it to me. Mention it to me elsewhere. And tell me that when the women entered, and Solomon entered upon them, Solomon cut off their hands. So when he says "cut off," it means to cut. When he says "cut them off," he doesn't mean to cut. He means to pull them out. Just cut them off. Cut them off from the market. Cut them off from society. Why did they cut off the hand? They cut off their hands in front of the women of Joseph. What was the intention? They cut off their hands. So why did they cut off their hands there, and here they pulled them out of the market? Ah, that's the idea. Do we want to... Do we want me to take... Because, because, ah, because the meanings are clear. When your God wanted to say something, according to the meanings, according to what He gave me. Ah, ah. I don't take meanings from myself. My professor, my dear, we did not impose. Give me an example. Here, give me an example of what is meant. Wait a moment. Why isn't this writing? Listen to this verse. Go ahead. "The punishment of those who wage war against God and His Messenger and strive to spread corruption in the land is that they be killed." Clear. "Or crucified." See, when God wants to give a meaning, He gives it clearly. "Killed." "Or crucified." "Or their hands and feet be cut off from opposite sides, or they be exiled from the land." Great. He said, "Cut off their hands." He did not say, "Cut off their hands and feet." No, after "cut off." When God wants to say "pull them out" or "exile them" or something like that, He specifies. He is not incapable of speaking. His words are clear. He would not tell you, "God forbid, cut off," and mean "pull them out of the market." He would have said, "And the thief and the female thief, remove them from the market." My professor, it's not like that. No, this is your opinion. This is your opinion. This is the word of God. If your God said, "Cut off," meaning "remove them from the market," and people have their hands cut off for 1500 years, this God is sorry, but no. No, we have a problem with this. Yes, definitely. No, we don't have a problem with this. "Cut off their hands." It's clear. "Cut off their hands." We have cutting. We have cutting. Professor Muhammad is coming now. You are coming. Cut off as you please. Go, see your emotions. Now, put away your knife. You're coming. You know? My professor. Strengthen yourself, Muhammad. Strengthen yourself. This is a child. Write a million things in the comments. "Muhammad, strengthen yourself." Muhammad, how old are you? How old are you, my brother? How old are you, Muhammad? How old are you? How old are you, Muhammad? How are you, Muhammad? My brother Muhammad, how old are you? Today? You are bullying the Aleppines, everyone. Are you listening to Dr. Hassan? What do you mean? What do you mean? Go ahead, my professor. Where were we? We were at the cutting. Okay. Okay. If God were Aleppine, for example, if the Aleppine dialect were the dialect of the people of Paradise, Dr. Hassan, I love you very, very much. But let's, let's just, let's just talk about something. Let's go back to logic a bit, because I don't want to get into the details of the verses. Okay, the verse you mentioned, this is a different part, a completely different part. I know the Quranic style and so on. You are trying to fix something, but ultimately, my words are not hurtful to you. My dear professor, you tell me, "God forbid, cut off," meaning "pull out." Okay, I have no objection, but that's not what... Cutting means cutting, Professor Hassan. No, no. Cutting is different from cutting. Each has a source, and each word has a source in the language. Let's listen to Hani. Go ahead, Hani. Okay, regarding the Quranic methodology of cutting and striking, and that these words have different meanings and people did not understand them. No, no, not when people understand them. Sorry, Hani, excuse me, let me stop you for a moment. We have a problem now in 2026, approximately, starting from 2026, even from 1900 and before. It even started with the Pakistanis, with the young people there. We have a problem that we... we forced the Quran onto him, against his will, to follow our terminology and our language, which we have now reached, which is, of course, a language mixed with a million expressions and mixed with many words that came to us from our interaction with other peoples. So the terminology has changed, the concepts of the words have changed, and this is very natural throughout history. All languages change, and all languages... But let's see Hani. Ah, let's see Hani. He has a point about this. Let's see afterwards. Go ahead. Okay, the point is completely far from humanity's understanding of words. My problem is that it strikes at the wisdom of God. If God has foreknowledge and knows that in His use of this specific word, which might be similar to another word, and humanity's true understanding, and knows in advance that when He says "strike," and He could have used another word that people would not disagree on, why did He use a word, and with His foreknowledge, He knows the implications of this word for humanity? This is my big problem with this methodology. We will have a problem, you and I, with foreknowledge. What is the problem? The principle of foreknowledge is based on the idea that God has foreknowledge of everything that will happen, and He has foreknowledge of all events, and He has foreknowledge of all human choices. This completely contradicts the fundamental idea. If I follow the Islamic religion, if I follow the Islamic religion, and according to the idea of creating man, and the idea of giving man the wondrous, strange mind, and giving him the soul, it doesn't logically fit with the idea that this God, who created man in this way... He has complete foreknowledge of all his actions, all his movements, from now until the Day of Judgment. And at the same time. And at the same time, creation has become futile. Do you not believe in the complete foreknowledge of God? He has complete knowledge of all possibilities. Equally, if my God knows one possibility more than another, then He has a problem with knowledge. He cannot know one possibility more than another, because then there is a problem with knowledge. I can say two words. I don't talk much. You are talking about the God of quantum mechanics, the God of superposition. I am not good at quantum mechanics. I am a civil engineer. I have never approached this area in my life. My head is empty. You say that God knows all possibilities, but He does not know what man will choose. Ah, of course, he should have the choice. Man. Ah, so this is going to hold me accountable. Exactly. My logic is correct, but this is not founded in religion. There are verses in the Quran that completely contradict this. If your words are correct, why did He end the life of the boy by the hand of Al-Khidr? First, his name is not Al-Khidr. Okay, I will go along with you on this. Who is not Al-Khidr? One second. Who is not Al-Khidr? No, Al-Khidr is a Talmudic name, a religious name. He is the servant of the righteous. But Al-Khidr, what does it mean? The righteous servant. But they agreed to call him Al-Khidr because of the mixing. But his honorable name was Abbas. Let's agree on the person. Okay. If he was judged based on God's foreknowledge, if God did not know the consequences of things, why did this happen? The story of the righteous servant is completely different. It does not belong to the world we live in. Okay. He came from another world. Maybe we can agree on that. He is the righteous servant. Meaning, what? He came from another dimension. Ah, so you believe that there are beings who can know what God does not know? No, no, no. He did not have knowledge. Then why did he end the life of the boy? It's a different story. I have to start from the beginning to the end to give it. It's not possible. It's not possible. It's not possible. I will take it and give you two words from it. Okay. He made a mistake. He made a mistake. May God protect us. This is the biggest mistake in all history. This is what has ruined our history from the beginning. My dear. My honorable sir, the verse is clear. It speaks of ending the life of this boy because he will... what will he do when he grows up? He will lead his parents to transgression and disbelief. This is knowledge for his parents. Yes, this is foreknowledge, isn't it? Foreknowledge. It must be foreknowledge. Meaning complete knowledge. Then I, Dr. Hassan, believe that there is no... it is very difficult. Okay, my dear professor, you have honored us. Welcome. My dear. Thank you. May God give you health. Welcome. Who removed Muhammad? Get out. How old are you? How old are you, Muhammad? I am 19 years old. What is your problem with cutting off hands? Are you eating strange things? Yes. Enjoy. Like the ones left after Eid. We brought a lot. We are sitting. About 17 years ago, when I used to eat ghraybeh, I loved ghraybeh very much. My mother used to hide it for Eid and so on, but I used to find all the places. Are you from a Muslim background? Yes, but thank God, my mother didn't cut off my hand for stealing all the ghraybeh because why? Because money has suspicion. No, at home, there is no ruling. This ruling, if someone steals something from you, the normal thing is that this ruling is the best ruling. But I have a question for you so I can leave. Ask. Go ahead. The goal of your broadcast is to turn people into atheists. I know that. The goal of the broadcast, my professor, is for people like you to focus on their studies and graduate. What grade are you, Muhammad? One second. Okay, I'll tell you, but I mean, when people bring people into the creed, you consider that after death there is no resurrection or anything. Do you know why I left you above? I love your voice, man. I love to hear you talk. I'm dying of laughter. He doesn't know why he's laughing. It's over. Breathe. What's wrong with you? What are you eating? Magic mushroom. Breathe. Breathe. The picture suits you, Abu Hamid. Go down. Go down. Go down again. You ate. The picture suits you perfectly. I love this Sa'idi dialect very much. Professor Alaa, go ahead. Peace be upon you. Peace be upon you. Hello. Greetings to Professor Hassan. Greetings to the brothers. Welcome. And we will meet again. I was hoping for this meeting. I actually have three questions, but before that, I have a comment on the intervention of brother Mani. A little while ago, brother Mani has a strange way of arguing. He argues with what we call in Moroccan dialect, with shouting, with a loud voice. No, no, absolutely not. Professor, the microphone is with Mani. The microphone is high. The problem is not with the loud voice if the voice is just loud. Now, my voice from the speakers, no matter how much I shout, it won't be heard. But does Mani interrupt? Does he raise his voice at someone? No, the voice is a bit loud. Then you have to consider the enthusiasm. Yes. And most importantly, you don't see Mani's picture. When I was on Clubhouse and didn't show my picture, people always thought I was shouting. But because you see my picture, no matter how loud I shout, my voice is like this. So, no, professor, on the contrary, Mani is calmer. Mani is kind. Greetings, sir. I love Mani. Greetings to the brothers. I bear witness. I love Mani. Mani, Mani is a kind person. And I bear witness. Exactly. He's scared like this. I'm starting to get scared if Oden likes me, I'll get scared. Your right is present. Are you going to expose me too? Are you going to expose me too? Then I stopped loving you. Go ahead, my professor. Okay. Let's start with the question of the episode. Is the law of God suitable for all times and places? Let's assume, for example, that Islam has no penalty for theft, no adultery, no... How would the nation be? Everyone steals. Every person steals. It's very normal. It's very normal. What is the penalty for drinking alcohol? Point, point. Let's start. I'm answering you, my professor. Yes. What is the penalty for drinking alcohol? Allow me just to clarify for you. Drinking alcohol is a personal matter. As for theft, someone steals money. No, there is a penalty for drinking alcohol. What is the penalty? Flogging. Yes. This flogging is for the ruler. So we are not telling you, "No, it should not have penalties." Focus with me, my dear. We are not saying that there should not be limits and punishments. Yes. Of course. There must be limits and punishments for crimes, otherwise crimes will not stop. We have a problem with choosing these limits. For example, theft has many problems. Do you know the amount of money for which the hand is cut off? Yes, I searched last time, but I don't remember anymore. A quarter of a gold dinar, meaning 1.06 grams of gold. At yesterday's price, $155. Okay. So, if you steal $155, your hand is cut off, right? Right. If I steal $150 million, my hand is cut off. In principle, what? Adam. No, no, no. Adam. My hand is cut off. Why? Why should I be executed, man? Wait. My hand is cut off. So, do you have anything logical that one's hand is cut off for $150 and for $150 million? I agree with this penalty because the ruler is excellent. Another thing, if you steal $150, and I embezzle $150 million, is your hand cut off or mine? Embezzlement is theft. No, no, no. The definition of theft for you is that a responsible, sane person, not forced, steals a respected amount of money that reaches the threshold from a secure place, for money that has no suspicion. Embezzlement is not from a secure place, so his hand is not cut off. What do you think? Peace. Where did you get this from? Is it from a sound hadith that says, "Do not cut off the hand..." Wait a moment. "Do not cut off the hand of a traitor, an embezzler, or a plunderer." The traitor's hand is not cut off. If you give me a million dollars and I deny it to you, my hand is not cut off. The plunderer, if I go and plunder people on the street, my hand is not cut off. And the embezzler, his hand is not cut off. What do you think of this? Okay. In the past, there was a caliph in the lands of Islam who sent to another caliph and said, "If someone comes to me stealing to eat, I will cut off your hand. I will not cut off the hand of the thief, my professor." What do I need with this? He stole to eat, and he stole what he didn't eat. I have, my professor, my soul, two Muslim men testified against me that I stole, and they cut off my hand. Okay. No. Okay. The next day, they told me, "Sorry, everyone, it was an April Fool's joke. We were lying to you." The question is, how do we attach this hand using super glue, or what is called in Syria, Tiko, or using screws, or using tape? In principle, who rules the cutting of the hand must be someone. The ruler rules. The ruler will not cut off just because one or two people... Two people are enough to testify against you, two just Muslim men. Okay. Let's remove the logical penalty temporarily. Let's remove the penalty of cutting off the hand of the thief. How will the world be? Everyone steals. My professor, we put him in prison. Why? We abolished it. There is no other solution. We put him in prison. Prison. How? You allow it. Let's give an example. I or you, I as a father, or you as Hassan, stole 100 million dollars. Yes. We go to prison for three years, and we get out. No. We find a million. No, no, absolutely not. First, my professor, these mechanisms differ. This person's money may be confiscated. This person, in some countries, may be imprisoned for a number of days equivalent to the stolen money. Meaning, I might be a judge and say to you, "My dear, you return what you can return. You are sentenced to five or ten years for aggravated theft. And then, for every 1000 Liras stolen, you have one day in prison." So, do you want to decide to be imprisoned for an extra 15 years for the money? In addition, after your release, you will be deprived of rights or stripped of civil rights. In addition, there are many things you do. But I, since I am in Morocco, Morocco, we have a lot of theft, and the hand is not cut off because the penalty for theft is no longer applied. Ah, because it is not suitable for the time and place. Okay. So, can we take in the case of renewal? It is said that for every nation, every 100 years, God sends someone to renew their religion for them. Meaning, to renew their religion. No, no, to renew their religion.

So, whoever returns religion to its origin is free from doubts and innovations. For example, a reformer will come and say to you, "O disbelievers, O oppressors, you have transgressed the rights of God. So return the rights and boundaries of God." The reformer will tell you, "You are implementing Taghut and man-made law. You must return to the boundaries of God. Those are the boundaries of God; do not transgress them. Those are the boundaries of God; do not approach them." Perhaps >> So, for example, now, now, if we want to abolish, to proceed with those who demand the abolition of God's law and replace it with civil law, do you think it is sufficient to satisfy people? Ah >> Of course, civil law is sufficient, especially since we can increase it by the amount we deem appropriate. >> But it can be reversed with less harm than the harm of divine law. It can be gradually implemented with harm. For example, on my own, I am a person who wants to steal from the company, and I know if I am caught, my hand will be cut off, and I will become a burden on society. I know my hand will be cut off for $150, and my hand will be cut off for $200 million. What should I steal, $150 or $200? $150 or $200 million? >> My professor, focus. I am a person who wants to steal. I need something specific, and I know my hand will be cut off for $150 and for $200 million. So, if I want to steal, what do I steal, my brother? I steal $200 million. My hand will be cut off anyway. At least if my hand is cut off and I am a burden, I will have $200 million in the bank. >> Right. >> Agreed, agreed. But when was God's law implemented? For example, cutting off a hand or flogging, or when there was a treasury for Muslims, a person would steal only because he wanted to steal. Even if he were poor, he would go and ask from the treasury of the Muslims and take what would suffice his need. So there is no need for theft. Now, everyone has started stealing what they see and what they don't see. Has it become >> So, if it is not suitable for all times and places, right? >> No, I agree that there is Islamic law and civil law. Some countries use civil law. We have started to see theft. I wish that some countries where theft is rampant and the government steals, and God's law is applied, there would be no ruler left who steals. >> Okay, how many oppressed people go to prison for theft? >> Millions. >> And these millions, if their hands are cut off, they are oppressed. What will they do to themselves? >> So, professor, I tell you that the law is applied only to those who steal and with evidence, not to any person. Here, no, no, there is nothing called evidence in Islam. The punishment is applied in two cases: the first case is voluntary confession, and the second case is by proof through two just male Muslim witnesses. Okay, the question now is, how can we return and make compensation effective? Prison is no longer useful. Prison is better. First, the prisoner might get out the next day. >> The third day, the fourth day, after two years. >> We can compensate him, okay, he will have a loss of his life. >> But this loss, my brother, can be compensated with money. >> Possible. >> But no matter what, the loss will not be like cutting off a hand. The loss of a hand, becoming a burden, and a social stigma. If you are given the choice that you are oppressed in theft, you are a person who was wronged in theft. >> Yes. >> You were imprisoned for five years unjustly, and the one whose hand was cut off was unjustly treated. What do you choose? >> Prison. >> Bravo. Now, if you want to ask another question, go ahead. >> Okay. Let's compare Western countries, Europe and America, and Arab countries, for example, North Africa and the Middle East. Where do you think theft is more prevalent? >> والله, I don't have statistics, but both are not devoid of theft. >> Both are not devoid of theft. But theft in Europe is more than theft in >> No, no, I don't have statistics. I cannot lie to you, nor can I believe you. >> We, by returning to >> Professor, I swear, the phrase "I don't have statistics" is easy. I can tell you, "No, sir, in European countries, you can walk in the streets without being robbed." But you have statistics, give me them. You don't have statistics, so don't let's make things up about people. I can tell you, sir, I can walk in all European countries without my wallet being stolen. But I go to a country, a person can say things for free, regardless. >> No. >> I mean, I give you an example. Personally, and by the way, this is not binding, it is a personal experience. >> Yes. >> I forgot my belongings in more than one place. I forgot my belongings in public places, in the gym, in a cafe, in the street. I forgot my belongings and returned to find them. >> And we until >> Okay, that's enough talk. >> Dr. Hassan, where do we find more theft of public money? Is there a statistic? >> والله, I don't know. Theft of public money in Arab and Islamic countries is much more, and corruption is much more than in Western countries. Now, I will tell you again, I don't have statistics, so what do you want to build on? No, my brother, let's assume that theft in Europe is more than in Islamic countries, let's assume Arab countries. And then? >> Okay. If it is in Europe, how can Europe fight this phenomenon? Only by amending the penal code, by amending the oversight mechanism, certainly not by cutting off a hand. >> Certainly not by cutting off a hand. But in my opinion. >> Be careful, why be careful? >> Yes. >> Because if Europe decided to cut off the hand of anyone who violates and steals public funds, none of our people would remain, because all our people are stealing people's money. They are working in the black market, Syrians, non-Syrians, many people are working in the black market. >> So, if Europe started cutting off hands, after three generations, our children, according to Lamarck, would have only one hand. Excuse me, no one is stealing as much as we are. I mean, okay, immigrants and working in the black market are known, so let's keep quiet, let the matter be hidden. >> But if I take a person and tell him, "If you steal, I will take you to prison," and I bring him and tell him, "If you steal, I will cut off your hand," what is the limit that can deter me? I will ask you. If we bring someone and tell him, "If you steal, we will cut off your hand," and the second one, "If you steal, we will cut off your head," which limit deters more? Put cutting off the head. >> That means let's apply cutting off the head if that's the case, my professor, my dear. >> The punishment is not based on the extent of deterrence. Let's take everything into consideration. That means let's make the punishment for everyone cutting off the head, because it deters the most. My professor, we take into consideration the gradation of punishment. Reversing the punishment is not possible. All these matters are not possible. It's not like this talk, because the higher the punishment, the more deterrence. So let's make everyone's punishment execution, execution, execution. The world would be deterred. It's not like that. We are discussing deterrence now, but there are also, even in this, the Messenger, peace be upon him, did not apply it to any person who steals. The punishment was applied, there were exceptions. No, that's not true. On the contrary, your Messenger was somewhat unjust in applying punishments. Your Messenger cut off a person's hand. Wait, wait, my brother, let me give you a hadith. Your Messenger cut off a person's hand because he stole a cloak, even though the owner of the cloak forgave him. Maybe Professor Hassan, I know you are reasonable. Can you provide a source? >> With pleasure, of course, you have the right. >> If you want a source that the Messenger of God cut off a person's hand for stealing a cloak, even though the owner of the cloak forgave him, and the narrator of the hadith says, Safwan bin Umayya, that Safwan bin Umayya came to Medina, slept in the mosque, and used his cloak as a pillow. A thief came and took his cloak. Safwan bin Umayya caught him and brought him to the Messenger of God, peace be upon him. He ordered his hand to be cut off. Safwan said, "I did not want it, I did not want it. It is a charity from me." My brother, I don't want his hand cut off. The cloak is a charity from me. The Messenger of God, peace be upon him, said, "So, so, before you brought him to me." You would have done this before you brought him to me. And from this, the ruling was that the hand of the thief is cut off, even if the money is given after the theft is proven. This is stated in Al-Mughni by Ibn Qudamah, volume 12, page 452 to 445, or 445 to 452. The ruling of the hadith is in two narrations. The first narration is a hasan hadith, as stated in the introduction, and the second narration is a sahih hadith. And the source is Sahih Al-Nasa'i, number 481. Go ahead, change it if you want more confirmation. >> Okay. >> Ah, it is the first hasan and the second sahih. I did not give you the hasan, but hasan and sahih. And Ibn Qudamah cited this in Al-Mughni. So, go ahead, adjust. >> Excellent. I have a question, although it will be a little off-topic. Can we discuss the Quran without referring to the hadith? Let's put a small hypothesis that >> Ah, yes, yes. Go ahead. The Quran says, "And the thief, male and female, cut off their hands." Wait, the verse. The Quran says, "And the thief, male and female, cut off their hands as punishment for what they have earned, a deterrent from God. And God is Almighty, Wise." Go ahead. >> Okay. You gave me evidence from the hadith that the Messenger of God, peace be upon him, ordered the cutting off of a person, even if the oppressed person forgave him. Can we put a small doubt on the hadith and not be certain about it? That is, not to take religion and drop it based on the hadith? My brother, the hadith is narrated by people, not by God or the Prophet. So, we can hypothesize that the hadith itself is fabricated, or because there are people, as I told you in the previous broadcast, there are people and a large group who do not >> The general wording is "the thief and the female thief." >> Okay. >> These thieves, male and female, after their theft is proven. >> I will answer you. >> I will answer you on this. >> Professor, no, not now. When we get to you, we will take the people on the banner and close it. My dear professor, jurisprudence is taken from hadith and from other sources. But the Quran is a divine ruling. There is nothing like, "And the thief, male and female, cut off their hands, unless they are forgiven." God is Oft-Forgiving, Most Merciful. It does not say, "Unless they are forgiven." Thief and female thief, cut off their hands, and goodbye. If their theft is proven, then the punishment is carried out. The matter is finished. >> So, so, whoever wants to discuss or debate must adhere to the Quran and the hadith. There are those who do not accept the hadith. What is the debate? The debate is jurisprudential, professor. You must adhere to the Quran and the hadith with me. If you want to debate with me, you must adhere to the Quran, the hadith, the consensus, and the opinions of the jurists, of course. This is divine law. We are not discussing the interpretation of verses here, my dear professor. On everything, if you want to conclude, because I just noticed it's 12 o'clock, so if you want to conclude, so I can take the other professors and close this, go ahead. >> Okay. I want to ask you a simple question that will take no more than two minutes to answer. What if Professor Hassan in the future finds that everything he currently believes in is empty, and that there is a religion, I did not say the Islamic religion, but there is a religion, how will he react? Will you come to this account, which is Hassan Al-Aziz, and say that I was wrong, and that I, and that I, or will you disappear? >> Two things. If I am forced to submit, by force, for some reason, this will be clear. Either I will disappear, you know sometimes there are things you are stronger than. Either I will disappear, or I will come out and talk nonsense, literally talk like the fools we see today. Or if the evidence is presented to me, then I will take every statement I have made and respond to it. >> You respond to yourself. >> Of course, and I have a precedent for that. >> My greetings. >> For that, there is a precedent. Ahmed Sami, Ahmed Sami was one of the callers to Islam. When he left Islam, he brought all his old recordings and made a whole series called "Ahmed Sami Responds to Ahmed Sami," and this is what makes me respect him. Therefore, I do not respect every person who returns to Islam and does not come out to respond to himself for any reason. Okay, I understand that you might be forced, but you are forced to disappear. >> Or come out and become a preacher to atheists. You are sitting like a coward. You are not capable of calling yourself. You are insignificant. You do not deserve respect. >> In the debate as well. >> Thank you very much. My greetings again. >> You're welcome. >> Peace be upon you. >> And upon you be peace. Professor Sinan. >> Good evening, Doctor. >> Good evening, my dear. >> My greetings. >> You're welcome. >> First of all, we are proud of people like you. >> My dear, let me have you. >> People who think and use their minds and >> Who, who after a year, my dear, let me have you. >> Excuse me, excuse me. >> Can I talk a little about the beginning of learning religion and these things, or should I start with questions right away? >> Well, it is preferable that you start with questions, as time is running out. It is already 12 o'clock. >> I know, my dear, I am sorry, but I have work. I have work. >> But a brief comment on the thief and the female thief and the cutting. I know that cutting and severing is only in the shadda. والله, Hani, Hani, return the kinship, my dear Sinan. >> Hani, respond to this. He told you that this God did not know how to choose a word. Do not create this controversy and let people's hands be cut off for 1500 years. Professor Sinan, my response is simple to the Quranists, or our response, all of us. What do we respond with, professor? When your God left all the words in the dictionaries and lexicons that could have said "prevent" or "withhold the hand of the thief" and used the word "cut," then either he does not know how to be better than this, so he is incapable and ignorant, or he does not know its impact, so he is also incapable and ignorant, or he knows the paradox with it and is insistent on it and capable of changing it, so he is a wicked person. My professor, when we write human law, when we write law, have you ever seen a book of penal code? >> Like this? >> In the penal code, I brought the book of penal code. If you want to entertain yourself with it before, etc. >> You will be exhausted. >> You will be exhausted by the topic of footnotes and marginalia, the dot above and the dot below, and article A, B, C. Try as much as possible. >> Correct. >> Not to leave you any legal loophole, and of course, there are still legal loopholes. What is allowed is what is called the spirit of the law. The spirit of the law is the margin allowed for the judge to manipulate it according to the judge's conviction, not to manipulate it, but to move within it according to the judge's conviction that this deserves a reduction or an increase in punishment. But nothing is left. For example, if we come to British law, let's look at British law. >> If we write, for example. >> The Quran is not a book of penal codes. >> Professor, it is not a book. Do not interfere. Instead of saying, your book, professor, professor. >> My dear, this is a science book, a book of signs. Instead of saying, "And a believing woman gave herself," and you tell me, " والله, the verse was revealed to the Prophet, but it was not utilized by the Prophet." It is not required for him to write an explanation. He should write a clear word: "And the thief, male and female, let their hands be withheld." Why cut off their hands? >> Cut, cut, not cut. There is no shadda. >> My brother, is it the shadda? Let their hands be withheld. >> Because cutting off limbs is different from cutting. >> My dear Sinan, Sinan, my eyes, my soul. >> Go ahead. >> The example that remains, I give it. If I send you a message and tell you, "My professor, go to Tel Al-Luz, meet the mukhtar, and pluck out his eye." What will you do? >> I will do as you told me, according to my understanding. >> What did you understand? Now I will analyze the text you gave me first. Then, ah, I will analyze the text. Go to Tel Al-Luz, meet the mukhtar, and pluck out his eye. What does "pluck out" mean? >> Pluck out his eye, or pluck out his eye, or whatever you want, pluck out his eye, my brother. >> Okay, I will pluck out his eye with words, with >> I am your professor. I order you to go to Tel Al-Luz, find the mukhtar, and pluck out his eye. And you want to obey my orders so as not to anger you. What will you do? >> You did not specify how to pluck out his eye exactly. >> This is what I sent you. >> What will you do? >> I am telling you, according to my understanding, according to my humble understanding, I will go to him and try to pluck out his eye with words. Why pluck out his eye with >> Dig it up and remove it from its place? It doesn't have to mean that. >> You will go to hell because I meant something else. >> I will have searched, and this is what I found, and I will go to hell, goodbye. >> Very good. No, my professor, I meant that you go to a hill planted with almond trees, search for the place of the mukhtar, which is a garden there, and search for the spring of water, and pluck it out, meaning remove it and cover it. >> But you said "pluck out," not "remove." >> Okay, "pluck out." I meant "pluck out." If you go to the dictionary, you will find that "pluck out" means to remove from a place and eliminate it. My dear professor, if I hold you accountable later and see that a group of people went to the mukhtar and plucked out his eye, who is to blame? Me and the one who carried out the order? Both of us, practically. >> Both. That means your God is also wrong, because both are wrong. >> But according to my information, the punishment of cutting off a hand during the time of the Prophet was not very common. The most common was imprisonment. If a hand was cut off, if a hand was cut off. >> It is enough. And it was cut off. If a hand was cut off. >> Of course, even one is enough. One whose hand was cut off unjustly. Why do you have to fix this God, my brother? والله, I swear, a sad God who needs people to fix him, people to explain his words, people to defend him. Why? >> Because, simply, if there was clear evidence of God's existence, there would be no, there would be no coercion, mathematically. That is, you are forced to believe in him. There is no longer the option of disbelief and faith. >> Excellent. >> Abraham. Did Abraham have evidence of God's existence or not? >> Approximately, no. Because this revelation comes, according to Spinoza, through the brain, meaning through imagination. It is not necessarily that. >> Do not throw it away according to revelation, according to Spinoza, my dear. >> My brother, the talk is on the head of Satan, Sinan. >> Satan and Adam. Did they have evidence of God's existence? >> Satan had it. Adam, I don't know. >> You don't know. Adam, whom God created and told the angels to prostrate, did he not have evidence? >> He should have. >> Okay. How did they disobey God? How did they disobey him? If you had evidence, you would be coerced. How did Satan disobey God? This is the right thing. >> So, regardless, one might have evidence of God's existence and disobey him. >> Correct. But there is a difference between disbelief and faith. There is no longer disbelief and faith. There is a certainty that you are sure of. >> No, Satan disbelieved, according to your Quran. Satan disbelieved. The act of disbelief is, professor, professor, professor. The Quran, Satan disbelieved. Do you want to correct your Quran too? >> Yes, but I am explaining to you what the act of disbelief is, according to >> I don't care if Satan disbelieved in the Quran or not. >> I don't remember. >> Ah, I will give it to you. Agree with me. Disobeyed. >> Wait, wait, wait. >> Okay, go ahead. >> Your Quran, your Quran strikes everything for you. Except for Satan. He was arrogant. From what? >> From what? >> From the disbelievers. >> Ah, disbelief is covering the truth. >> No, disbelief is important, my dear. What do I care about covering? And God willing, the farmer will disbelieve. You said that a person or a creature cannot disbelieve if he has evidence, because this is forced faith. >> Okay, I apologize. I will change my words. A person cannot not believe in the existence of a God who has evidence. There is clear evidence. For example, what does it matter? What does it matter? On my head. We, God, for example, when I want to test you on the material. >> Aha. >> I do not hide the material from you. I give you the book. You know that the book exists and so on. You decide not to study it. I know that the government exists and will hold me accountable, and I decide to disobey the laws. I know that God exists, so I decide to disobey him. It is very normal. Let me give you an example. Do Muslims believe in God's existence or not? >> But before the example, I agree with what you said, but I am not talking about disobedience. I agree with what you said, but I am talking about believing in God, or let's say believing in the existence of God or not. Is there a God or not? >> Ah, of course. If the evidence is proven to me, I will not deny God's existence. But I might disobey him. >> Correct. >> So God, so God holds me accountable for disobedience. This is different from the punishment of disbelief or lack of faith. >> Professor, professor, professor, fundamentally, it is an insult to God to hold me accountable if the argument has not been established against me, or if I have not been established. Of course, you have not given me the evidence. If you were a God in truth and wanted for some reason, I don't know what it is, to hold me accountable and test me, test me on disobeying you after confirming your existence and confirming what you want from me. That is, imagine, imagine I have a government. This government hides all the laws and the constitution from me and waits for me to act and know on my own. That is, your God reminds me, do you know what? >> Do you know what the slogan is? What is the divine slogan? >> I mean, if I go to paradise tomorrow, and I want to see, you know, they put a slogan, a motto, a code phrase, or an important phrase. What is it called in Arabic? >> Slogan. Motto. >> Ah, slogan, motto. >> I understand, I understand. >> The slogan is like this, on the door of paradise. Do you know what it should be? Next time. >> No, no. >> What? >> If you are interested, you will find out on your own. >> But there are these heavenly books that came down with general recommendations. You can adhere to them. >> What do I need general recommendations, my dear? What do I need? I am on a diet. I need general recommendations. Each recommendation contradicts the other. How do I know which God if there is no evidence? If you say there is no evidence of God. >> Ah, okay. There is no evidence. You can neither deny nor prove God's existence. >> Okay, thank you. When I cannot deny, I can prove. So the origin of things is their non-existence until proven otherwise. >> But there are scientists, the prophets who came and told us that there are, the scientists, the scientists, what is his name? Pseudo-scientists. Although I think God is Gemini. Okay, after 16 years of research on these topics, and I am still researching, one thing comes out: there is a God. Other than that, I don't know. >> Thank you. It was an honor. >> 16 years, I don't know what "cutting" means. >> I just want a text. >> I said there is a difference between cutting and cutting in the Quran. The wording in the Quran is different. You are right, honestly. No, I am with you. I am with you. I am with you. I admit I was wrong. I kept quiet and let you figure it out yourself. >> Okay, why, young men, why are you, Professor Sinan? والله, I am not making fun of you, professor. Let me tell you. No, no, what is wrong, so you don't think, Sinan, don't think I'm making fun of you. Sorry, it's wrong. It's just that my 16 years have brought me to this point. Thank you. >> No, it's over. I'm sorry. I'm sorry. I'm sorry. I'm sorry. I'm wrong. I bear witness that there is no god but God, and I bear witness that Muhammad is the Messenger of God. Sorry. The exorcism. May God forgive you. We lost, we lost. >> It's over. They will believe in another hour. But now. >> If you allow me, Dr. Hassan, just a piece of advice to the brother is to continue with Spinoza. >> And of course, and explain it correctly. >> When you said that Spinoza was talking about revelation. >> Ah. >> You stopped at this point. So continue cutting, Doctor. >> In its correct form, because Spinoza did not talk about revelation. To God, to Spinoza, he did not talk about revelation. He talked about revelation, and there is a book called "Treatise on Theology and Politics." >> Ah, what did Spinoza mean by revelation? >> In Spinoza. >> There are sections in the book, one of which is unity among prophets. Let me tell you how each prophet. The Quran, for example, excuse me, just a sentence. Spinoza was trying to do something alternative. So when he talked about God, he didn't mean God. When he talked about revelation, he didn't mean revelation. When he talks about inspiration, he is trying to justify or make you understand why the prophets did this. He doesn't mean that there is a God who communicates. >> Not that there is a God who communicates with humans in this way. No. >> On the whole, this is what Hani meant, I think, or nothing, Hani? >> Ah, ah, of course. Ah, Spinoza. You might, by the way, put your heart and conscience at ease. Spinoza's God is a very comforting God, and a God consistent with logic and science, and there is no. I agree with Dr. Dr. Hassan that >> Spinoza knew that humanity would not give up gods, so he gave them a God without claws and fangs. And this is what he did. >> My dear, okay, professor, put it on. >> The rest. See you again. You honored us. >> Abdullah Muhammad. >> Hello, Professor Hassan. How are you? >> You're welcome. I tell you, my dear, I just have maybe two points that I want to discuss, but I want you to answer this first point honestly. Don't tell me this. Why don't you accept praise? >> Why don't I accept praise? >> Um. >> Because praise, professor, has two negatives. The first negative is that it makes you fall. I try as much as possible to be a logical person. When people praise me a lot, subconsciously, by nature, human nature in general, they will start to feel that their words are correct, that their words are infallible, that their words are like this. So, a person will become arrogant and start to think that whatever he says is correct, while when he hears criticism, he will know that he has certain limits that he should not exceed. The second thing is that it is a form of creating idols. If you don't feel it, you are creating a certain idol. When you are speaking, instead of listening to my ideas, you are praising my personality. My personality is unimportant. I might come out and talk to you. Most people here are probably listening to you. You don't know their appearance, nor do you know who they are, etc. So praise is something that harms both parties. The third thing, I don't know, I have a kind of imposter syndrome. Don't bother me. >> Nice, nice. Ah, yes. >> This imposter syndrome. Okay, but wait. For example, I sometimes receive praise, and sometimes I don't receive praise. It's okay. But when someone praises me, I feel happy. And sometimes I receive criticism. So I feel that there is a balance. Now, you, I follow your broadcasts. When Muslims come and say, "You didn't bring evidence," or "You, Hassan, are a liar," but I feel that if someone praises you, you must accept it. >> Ah, you misunderstand things. You think that the words of Muslims and their insults and so on are on my head. I know you think that this is what reduces. >> Professor, when Muslims come and constantly insult me, talk about me in broadcasts, and lie to me, I consider this praise. >> No, but please allow me to convey the idea to you. Speak seriously. I am happy when I see, for example, when someone comes out after my broadcast and instead of discussing my words, starts insulting me. I am happy because I know he cannot respond to my words. >> But in general, forgive the Muslims. But forgive the Muslims. Now I am confused about this matter. والله, I don't understand. Now, someone did a job. >> My brother, why? Because you simply create idols. You, whether you are Muslims or atheists, deify individuals. My brother, you yourself said that emotions do not explain. Someone who argues with you. I remind you of this, everyone. I made a whole series called "Exposing Atheists." In this series, I published all its episodes. I was the presenter. I used to cut the introduction and release it separately, except for one episode. Do you know what it was? The episode of deifying individuals. It upset many people, and some atheists too. I was talking about specific people. My brothers, you are replacing idols with idols. I know atheists who know the names of individuals and say they are wonderful, even though they haven't heard them. I know people who are praised, and I am one of them, even though, for example, let me give you an example. I am currently trending. >> Correct. True. >> Choose any topic I talk about, and I will give you three people better than me on TikTok. See, you are not praising. For example, the other day you said, "Dr. Researcher understands more than me about hadith." >> When I said that the researcher doctor understands more than me about hadith, I was not praising him. I was giving him his due. >> Yes, my brother. We want to tell you that you are polite and this. >> I mean, for example, professor, when you talk a lot about these things, I am surprised. For example, let me give you an example. Dr. Naseem and Dr. Moataz, they open a full live stream, doctors in physics. >> My dear, we are looking for what you are. You yourself said it. We are looking for what you are. This is my problem, everyone. We do things and then we have fun and joke with each other, but the benefit is important. For example, you go and appreciate it. You leave the professor and go ask me about physics. >> You know, you have a doctorate, my dear. >> My dear, I have a doctorate in my field, but my field is not necessarily related to these matters. >> You know, there is no difference. Don't you feel cognitive dissonance from this aspect? والله, excuse me. So, you accept praise for others and don't accept praise for yourself. >> Professor, I am not praising anyone. I am telling you, my brother, that is his specialty. >> But this is not the field. The field. >> Now, as for Hassan. >> Um. >> If you leave religion now, or adhere to atheism because Hassan adheres to it. >> No, no, it has nothing to do with Hassan. It has nothing to do with Hassan. >> Professor, I know, I know, but this feeling exists in many people. Okay, Hassan, if he returns, you know, the biggest person who might feel like an atheist might return to his beliefs later. >> Correct, correct. والله, I am not important. People, you exaggerate. You exaggerate our heads, literally. >> No, you know, you are good. You are a person. How can I say it? You are great. I actually look up to you. I wish I could be like you. >> My dear, what do you know about me? You know about me for five hours. >> No, no. I know a lot about you. He talks to me for half an hour, and you will hate him and block him. You are a stalker. >> Talk to him for half an hour, and you will hate him and block him. You will hate your life, actually. >> On the whole. >> It's okay, it's okay, my father. Call me in the morning. I will keep you. Everyone, my advice to everyone. Listen to everyone. Hassan and the rest of us. We all make mistakes. We all mess up, etc. Look at these topics. Don't defend anyone. Just because. >> On the whole, it's enough that I get annoyed by the matter. I am a person who, this is it. Okay, but the second point I want to ask you about is that Ahmed Sami's last broadcasts, there are none. Where is he? >> Ahmed Sami has a habit that I am used to, and those close to him are used to. I and the guys, Ahmed Sami has reached a stage where he feels, "My brother, I want to disappear." He disappears. He reaches a stage where he disappears. He doesn't respond to anyone. He sleeps. Consider him. Ahmed Sami is the type who doesn't like it when he feels he has lost his passion. When his passion decreases, he goes away for a while, does the things he has to do, and when he decides to return, he returns with strength. So Ahmed Sami is fine. >> After that, look, we will reach a point where we have said what we have to say, or we have other things in life. Ultimately, each one has his family, his work, and so on, and so on, and so on. We are paying the price for this matter. For example, I have work tomorrow at 5 in the morning. We are not like the sheikhs who sit and live on caps and so on and so on. I am sorry, I am sorry. If we are not working, for example, a live broadcast like this, how long have I been broadcasting? >> From 7 o'clock. About five and a half hours, right? >> Yes. Even the three hours of darkness, notice that it needs to increase the average per hour. >> Okay. If I go and work in cutting vegetables now. >> I will take seven times this broadcast. I follow you. I know. >> Right or wrong? If I take the minimum wage, I won't. I'm not sitting like. If we talk about support and support, go see the sheikhs. But the point is, we have something to say, and we say it. That's all. So Ahmed also has a family, has so on, has things. He gets tired. Maybe tomorrow I get tired. Maybe I get tired. This is the idea. >> Okay. I have the last thing, and that's it. I have nothing else. I will return to the topic of praise. Now, for me, if I go through my whole life and don't receive praise, how do I know that I am doing something right? I only receive criticism. I don't know. I will keep doubting myself. >> No, no, the result is the opposite, professor. You don't let the evaluation of your actions depend on praise and blame. Why? Because simply, if you succeed in life, those who blame you will be more than those who praise you. Does that mean you are a failure? >> After that, you have a mechanism for evaluation. When you want to do something, you must have a mechanism for evaluation. You know what the results should be. How should I deal with them? It's not about praise. It means that instead of doing something useful, a person goes and gets people to flatter him. You have an evaluation mechanism. A mechanism of how I succeeded and so on. >> Very good, Professor Hassan. I have finished my exam. >> Go, God bless you, my dear. Welcome. >> Welcome, my dear. Welcome to you. >> Okay, Abu Yamaan. Now, I know that I am sometimes rude in the matter of, "Everyone, etc.," but والله, for your sake, for all of you. For example, when I enter the broadcasts of some people who have returned to Islam, for example, and I see how devastated people are, or vice versa. Why? والله, I might get upset or affected if the person came out and responded to my words. But you are upset about the person, not about.

Annoyed at the person with me >> meaning if I, if I go out tomorrow and testify that there is no god but Allah and I testify that Muhammad is the Messenger of Allah, what difference will it make to you? You care about my words, whether they were right or wrong >> The question, please >> Go ahead >> You said sometimes, sometimes I'm rude, sometimes, of course, I'm sometimes rude and sometimes unbearable >> No, I'm sometimes rude, sometimes unbearable >> No, he's always rude, he's unbearable, he's okay, other stages, but no, you're always rude, sorry, sorry, I'm sorry, but always rude >> For example, why do I love it? Why do I love it? There is no taste. Where is the idea? The idea, people, and mark my words and say Hassan said you will be shocked by people you might have bet your life on that you wouldn't be shocked by them, and quite the opposite, most people you are shocked by are the people who exaggerate a lot and become as far as possible from doing this thing. Some people do it for investment, and some people do it because it's the last period they are trying to convince themselves, so they sigh about these matters. Pay attention to the ideas and don't pay attention to the people. That's all there is to it. That's all I can tell you. Go ahead, Abu Yaman, we've taken too long, I'm sorry >> Oh, my brother, you don't believe in the existence of a god, right? >> Or not, prove it or not >> Don't prove it or classify it >> Aha >> You must have a clear answer, either deny or believe >> I don't believe in the existence of God. Yes, there is a creator. Yes >> There is a creator. So why do you disbelieve in what was revealed in His book and what was revealed in His book and fight with the verses, meaning fight the verses, their rulings, their law, and what He has ordained? Now I have disbelieved in what was revealed in His book and what was revealed in His book. This is different, my dear, you >> Meaning you fought the verses and disbelieved in them, meaning you became an enemy >> Ah, because it hasn't been proven to me that it was revealed in His book. Prove to me that this is His book. I don't disbelieve in it. Bring me the words of God saying, "And if you are in doubt about what We have revealed to Our servant, then bring a chapter like it, and call your witnesses from besides Allah, if you are truthful." Bring me something that resembles this speech that was revealed over 1400 years and until today, no one has denied that it is the word of God and revealed by God >> والله, a young man today brought us a chapter >> Didn't he tell you that a young man the other day wrote a chapter and said, "And like it"? Who will judge? You >> Meaning, I brought you the chapter that the young man gave us two days ago >> Who will judge the chapter whether it is like it or not like it? I will judge. Listen to me. Meaning, he gave me a chapter. Meaning, God says, "Oh, oh, how?" >> Okay, listen to what the young man brought >> "Then bring a chapter like it." >> Okay, the young man said, "O Allah, we seek Your help, Your forgiveness, praise You for all good, thank You, and disbelieve in You, and we renounce and abandon whoever defies You." What do you say about this? >> The young man >> This is a supplication. This is a supplication. This supplication is clear >> Meaning, meaning it is not like it >> Or praise. It is not speech like the Quran and like >> It is not, meaning this cannot be speech like God's speech. It is not like the verses and like the rulings >> Meaning, this cannot be like God's speech >> It cannot >> Why? Why? What's the problem with this speech? >> Because the speech of God, meaning I personally know the speech of God and I know the verses. This >> Certainly, meaning, meaning what? What's the problem? Years >> O Allah, we seek >> Ah, it's normal in the Quran, in the Quran, you have, "O Allah, do not take us to task for what the foolish among us have done, O our teacher, in your Quran, you have the same thing, O Allah, do not take us to task for what the foolish among us have done, forgive us, have mercy on us, and You are our Lord, so grant us victory over the disbelieving people." What is this? You also have the same thing, O Allah >> In which chapter? In which chapter? In which chapter, "O Allah, do not take us to task for what the foolish among us have done"? In which chapter? Let me see it for you, or was this a supplication I read? "O Allah, do not take us to task for what our foolishness has done, forgive us, forgive us, have mercy on us, You are our Lord, so grant us victory over our people." This is what I used to read at the end of the prayer and so on, but let me confirm for you if it is or if it is from me >> This >> Okay, while you, while you, Professor Abu Yaman >> While you, Dr. Hassan, bring it >> No, wait a second, wait a second >> Yes, we finished. What are the problems with it? What are the problems with these verses? Also, "Our Lord, do not take us to task if we forget or make mistakes. Our Lord, do not burden us with a load as You burdened those before us." Did you say this in anything? >> Ah, "Our Lord," it's the same, "Our Lord, do not take us to task if we forget or make mistakes. Our Lord, do not burden us with a load as You burdened those before us." >> If we say "O Allah" instead of "Our Lord," what's the problem? This is a supplication, and this is a supplication. Come on, this is in the Quran. "Our Lord, do not take us" >> Okay, what about the first one? The first one that I read to you >> But it is not the supplication that you brought from the Quran, and it is not like the Quran >> Why? >> Its beginning is three parts >> And you >> Professor, professor, meaning you, meaning you, the one you read, it cannot be the word of God, right? >> "O Allah, do not take us to task for what the foolish among us have done." >> No, no, the speech that I read, first of all, "O Allah, we seek Your help, Your forgiveness, praise You for all good, thank You." This cannot be the word of God, right? >> Right >> Okay, what do you say about this being the word of God? >> What do you say about this being one of the chapters of Al-Hafdh and Al-Khal' that was in the Mushaf of Ubay ibn Ka'b, whom the Messenger ordered us to take the Quran from? What about the Mushaf of Ubay ibn Ka'b, whom Allah ordered us to take the Quran from? It used to add two chapters to the current Mushaf, Al-Hafdh and Al-Khal'. Come on >> Can you repeat? The sound is cutting out. I didn't hear the word "Khal'" and "Al-Khal'" >> Meaning, can you >> Ah, this speech that I read to you was from the chapters of Al-Hafdh and Al-Khal' that were in the Mushaf of Ubay ibn Ka'b, whom the Messenger of Allah said, "Take the Quran from four, including Ubay ibn Ka'b." Come on, and Imam Al-Suyuti mentioned this in Al-Durr Al-Manthur >> He mentioned this speech, meaning it is from the Mushaf of Um, Ubay ibn Ka'b >> My lord, didn't he tell you that Imam Al-Suyuti mentioned it in Al-Durr Al-Manthur? >> Meaning >> And Imam Al-Suyuti, is he a companion of the Messenger of Allah, peace be upon him? You ask him about it. What do you think about searching for the chapters of Al-Hafdh and Al-Khal'? >> No, no, I don't know this Mushaf of Ubay ibn Ka'b, nor do I hear you. You should, come, come, listen to me, listen to me, author or fabricated about him, because he is a companion, and the companion here, here, you >> My dear professor, I, I, what do I care about fabrications? Where are the fabrications? Absolutely. Simply, you claimed that you know how to distinguish the word of God. This speech, some say it was the word of God. For example, if we go to Islamweb, Islamweb, is there the chapter of Al-Hafdh and the chapter of Al-Khal'? Praise be to Allah, and peace and blessings be upon His Messenger, his family, his companions, and those who follow him. However, to his family and companions, it is from me. So, the intended meaning of the chapter of Al-Khal' is: "O Allah, we seek Your help, Your forgiveness, praise You for all good, thank You, and disbelieve in You, and we renounce and abandon whoever defies You." And the intended meaning of the chapter of Al-Hafdh is: "To You we worship, and for You we pray and prostrate, and to You we strive and preserve. We hope for Your mercy and fear Your punishment. Indeed, Your punishment is to the disbelievers." And Imam Al-Suyuti mentioned in Al-Durr Al-Manthur that they were part of the chapters that Allah revealed to the Prophet, peace be upon him, and they were two chapters, a chapter with a Basmala and verses, one of them called the chapter of Al-Khal', and the second called the chapter of Al-Hafdh. They were abrogated and Ubay ibn Ka'b, may Allah be pleased with him, wrote them in his Mushaf >> Ubay, Ubay ibn Ka'b, Ubay ibn Ka'b is a noble companion, may Allah be pleased with him >> And it is considered, and it is, and it is considered, wait, and it is considered, professor, and it is considered a supplication from the supplications of Qunut. Come on, Ubay ibn Ka'b can make a mistake, naturally >> Meaning, your Messenger, when he said that a companion can make a mistake, can make a mistake. Wait, wait, wait, wait, wait, wait. Your Messenger, when he said, "Take the Quran from four," Ubay ibn Ka'b, Ali ibn Abi Talib, Mawla Salim, Mawla Hudhayfah, and Abdullah ibn Mas'ud. Did your Messenger not know that Ubay ibn Ka'b might make a mistake or not? Meaning, Ubay ibn Ka'b would not distinguish the Quran, and you would distinguish the Quran >> Go ahead, >> No, no, no, the Messenger said so, meaning he said so, "Take the Quran from Ubay ibn Ka'b and Ali ibn Abi Talib," meaning the recitation, or listen to it from Ubay ibn Ka'b and >> Ali >> Ubay ibn Ka'b might make a mistake. You rejected this recitation that Dr. Hassan said because it seems like a supplication. What about Al-Fatihah and the two Mu'awwidhatayn? >> Are they not from the Quran? >> Yes, yes, but one correction, I said Ali ibn Abi Talib among the four is Mu'adh ibn Jabal. They are Salim, Mawla Hudhayfah, Mu'adh ibn Jabal, Ubay ibn Ka'b, and Abdullah ibn Mas'ud, for correction. But I changed Ali ibn Abi Talib like this. Go ahead, and the dear brother refused, saying that the wording of this speech seems like a supplication, and this is not the speech of the Quran. So how do you explain the existence of Al-Fatihah and the two Mu'awwidhatayn? >> Excuse me, I'll speak now >> How? Wait >> A little. What do you mean? How do I explain Al-Fatihah and Al-Mu'awwidhatayn? Meaning, what is the intention of this explanation? I explained to you, and you refused the speech, Dr. Hassan, at first, you said it seems like this is from the Quran, not from the Quran, because it seems like a supplication. So I tell you, with the same ruler you are measuring with, no >> No, no, no >> No >> No, a verse >> The Quran is something different, something different, even if it is in the Quran, in the Quran there are many supplications, many verses of supplication, and many, what is the difference? What is the difference? Ah, if >> My lord, listen >> My lord, listen, it's clear >> If, ah, it's clear, so where is it? Meaning, if you said first that this speech is a supplication, and now you say, no, it's in the Quran, there is supplication, but the supplication in the Quran is different from the supplication I heard. How do you differentiate between the two supplications? Yes, the verses of the Quran are known and clear to everyone who reads and recites them, and they are known to all Muslims >> Yes, yes, because you are accustomed to hearing the Quran >> My esteemed lord, because you are accustomed to hearing the Quran, but if someone reads the Quran for the first time to someone who is not accustomed to reading the Quran, how will they differentiate? >> That's his business, and that's something that concerns him because he is not a Muslim and does not know about Islam >> Professor Abu Yaman, Professor Abu Yaman, what we wanted to prove is that there is no one among Muslims who can be a just judge to undertake this challenge. My lord, the companions themselves, when they were compiling the Quran, if the Quran were distinguishable from human language, they would have simply known how to distinguish it during its compilation. When they asked for two witnesses, he would have simply come and said to them, "O people, say, 'He is Allah, the One, Allah, the Eternal Refuge.'" Ah, excellent >> This is the Quran >> So, professor, let's hear what he has to say and let's conclude with this, my lord >> The Noble Quran >> The Noble Quran, for 1400 years, no one has been able to insert a single word into it that is distorted, or anyone who has been able to distort it for 1400 years. And if it were from other than Allah, people would have distorted it, and it would have become many different methods and things. And like today >> Today, like, meaning >> Distorted, distorted, but he has the letter "R" >> Ah, okay, I said a new word >> Professor Abu Yaman, Professor Abu Yaman, your Quran in Yemen is different from your Quran in Morocco. So don't hold on too tightly. Let's hear what he has to say. Go ahead, Mat >> What I want to say, people, about this matter, the challenge, is that Muslims and even the companions themselves brought something like it, and that's the end of the matter. And they brought it twice. Once, right after the Messenger died, and Abu Bakr Al-Siddiq was forced to gather two witnesses for it. So, regardless of whether I can't distinguish between this and that, this is an admission that they brought something like it. Plus, Uthman ibn Affan himself burned many Qurans and left this Quran in your hands. This is proof that there was something like it, that they brought something like it. The matter ended from the moment Muhammad died. The companions themselves brought something like it twice >> Wait, wait, wait, my brother. Allah revealed it, revealed it, and preserved it from Himself, and it is preserved from the time it was revealed until the Hour. It is in the Preserved Tablet. No one can come and add even a verse to it. How do you tell me they brought something like it? These narrations might be false or transmitted >> Uthman ibn Affan, Uthman ibn Affan burned the Qurans or not? He burned the Qurans. Mat, it's over >> It seems he won't understand the point >> My dear, Abu Yaman, do you have any comment or anything? >> My brother, wait, wait, wait. >> Meaning, when you tell me, "thief," I will respond. When we talked about the thief, by what judgment, if you are just, by what judgment do you judge a thief? >> My lord, you judge a thief by imprisonment >> Imprisonment >> Right. Continue the prison sentence and come out again and steal >> It's very normal. You, if a thief's hand is cut off and he comes out again and steals >> And no one has proven it against me, but >> My lord, you, if a thief's hand is cut off and he comes out again and steals, what do you do? >> He will >> What do you do? Meaning, your judgment, you, now you say that the god is not just in this judgment, or that, God forbid, and He is the Just, and He judges by truth, and no one else judges by truth. Bring your judgment, explain to me how your judgment is, meaning since a thief came out of prison after you judged him and stole again and it was not proven against him or someone testified against him, how do we act and deal with him, my lord? You, in Islam, if a thief steals, we cut off his hand. If he steals a second time, we cut off his leg. If he steals a third time, we put him in prison >> Hold on. Then conclude, Abu Yaman, conclude, conclude, my dear, conclude >> The thief, the thief, the thief, in Islam, in Islam, his hand is not cut off except after several thefts, and Allah has concealed it. No >> But Allah willed and Allah wished for it to be revealed before everyone >> And his hand was cut off. And the thief, and he was not called Abu Yaman. Your Messenger, your Messenger cut off the hand of one person for stealing? >> Now >> Jacket >> I hear you and >> He stole, he cut off the hand of one person for stealing a robe >> Conclude, Abu Kafat. This is what appeared to the Messenger, peace be upon him, and what people saw was that he stole a jacket, right? But he cut off his hand because he is a Messenger, and Allah knows everything, and the Messenger of Allah did not cut off his hand except by order from Allah that this thief was not his first theft >> The jacket, and that Allah had concealed it, and that he had stolen frequently, so the Messenger cut off his hand for something that the Messenger proved and the onlookers beside him proved >> With you, with you, even Abu Yaman, you are honored, welcome >> Okay >> Welcome >> My dear, O Messenger of Allah, my dear, O Messenger of Allah >> My dear, Abu Yaman, I am honored. Have a good night >> My brother, listen, wait, wait, wait >> Who is the hard-hearted one who brought him down? >> I, by God, I don't >> I will not admit, your heart is hard, your heart is hard >> I honestly will not admit >> Then it's our fault, Abu. Continue your night, Abu Yaman, continue your night, Abu Rayman, may Allah keep you, my dear >> Okay, go ahead >> I, I will conclude quickly >> With a word directed to the atheists and Muslims. Anyone who tells you about the matter of bringing something like it, leave everything. If you don't want to discuss it in the intellectual topics that Dr. Hassan discusses, tell him that the Muslims, the companions themselves, brought something like it twice. Abu Bakr Al-Siddiq, to the point that he needed two witnesses to testify that this thing was written by the Messenger. Here is an admission that they brought something like it. The matter is over. And Uthman ibn Affan burned all the Qurans and left one Quran. This is an admission that something like it was brought tens of times, regardless of whether he acted correctly or incorrectly. Why two witnesses? Don't go into the details. It was admitted in their Sunnah and their books that something like it was brought, and the companions of the Messenger of Allah must adhere to this, whether they like it or not. Thank you very much for the wonderful live broadcast today, Dr. Hassan >> My dear >> Thank you, Mani. Thank you, Odin >> You are welcome, Mani. Go ahead if you wish >> Hassan, thank you for the wonderful broadcast, and thank you to all the people who were present. My greetings to you, Hassan, my dear. Go ahead, Odin >> My dear, I am very sorry that I told you you were rude. We don't usually say rude. We are normal people, my man. It's a reality in the end >> Oh, by God, I'm sorry for the expression, my dear, I'm sorry >> If, if you're saying this so that I don't hold you accountable tomorrow morning and wake you up, no, not tomorrow, I'll show you my rudeness properly. May Allah give you strength, everyone. There's just something I want to talk about a little, people. Those who come up and participate with us, our Muslim brothers, they are not our enemies. We have a problem with Islam, but we don't have a problem with Muslims. Anyone who comes up and speaks in front of literally 3000 people, that's his courage. He's entering among his opponents. We are opponents in the end. He's speaking to 3000 people. In the comments, not everyone cares about the comments. Okay, I'm immune. I'm a person. If you insult me from now until tomorrow, it's the last thing on my mind. But there are people who are affected by the comments. So, an elderly man came out to speak. What he says, what he says, it doesn't matter. Everyone of you is like his children, like his loved ones. I'm sorry, I don't understand my words that I'm teaching you what to do. But for example, an elderly man came out, or someone who looks flustered, or someone whose pronunciation doesn't help him with this speech, and it's shameful. I saw comments on YouTube and comments on TikTok. By God, they are not very nice, they are not very nice. There are people we know are wrong, but by God, why do you gang up on him? And so on. In the end, we are all here to play. I know you're coming, and maybe you're entering TikTok, and TikTok is for entertainment, and so on, and you like to see confrontations and so on, but there is also communication. Simply, if we chat about the same topics with people who have the idea that we atheists look scary like devils, okay, maybe you're right about that, but I don't represent all atheists. I look like this, but the rest look nice. We eat children in the morning, and we do this. They should interact with us. Even this discussion, let him come out and vent, my God, let him come out and speak. Be a little forgiving. Especially since many Muslims go to Muslim live streams and are insulted, and then they come to us. We can all grab someone and crush them. I'm sorry for commenting on this, but honestly, I was a little upset. The man is like our grandfather. May Allah grant him. He comes out and says there is a god, there is a messenger. Did you pay anything from your pocket? Even the brother who came out a moment ago, my brother, not everyone is perfect. In the end, and that's it. I just hope that, in the end, as we said, our live streams are more for getting to know atheists. We can all humiliate people and so on. So, be patient with people. In the end, we were in their place one day. For you, maybe this man has nothing in his life but this religion. He lost everything in his life. He has these things. With your permission. >> You let me divorce this on those who bully me, and I'll show you >> No, my brother, this is our problem. This is what I told you, people. I am between two fires. I want people to listen, so I can't mute and block every comment and so on. Many people who insult me now are sending me messages saying, "By God, we used to insult you, and then if we blocked everyone who insulted us, then who would be left? Only those who are with us." That's why I told you, let whoever wants to insult me insult me. I'm not bothered. Whoever wants to insult me, whoever wants to do so, say what you want. But my guests, out of respect for us, just like that. As for me, take your time, by God, if you do something, you are increasing the broadcast. But if you think that, my dear, I am so arrogant that your words don't concern me, and don't forget that I am the god of arrogance, so say what you want. But don't insult my guest. May Allah give you strength, everyone.

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هل شرع الله صالح لكل زمان ومكان؟ (حدّ السرقة)

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