Episode 2- Part 191

(Time stamps created with Notegpt and Deepseek)

• 00:00:05 – Introduction to Islam, governance (Riyasat), and the series “Guftagu 2.”

• 00:00:37 – Discussion on Islamic duties: Individual (Fard) vs. collective (Jamaat) obligations.

• 00:02:09 – Rulings like Jihad and Hudud are for the Islamic state, not individuals (Quran 5:38, 24:2).

• 00:04:46 – Quranic commands often address the Ummah collectively, not individuals.

• 00:06:31 – Example of Fard Kifayah (communal duty) like Janazah prayers.

• 00:09:06 – How scholars distinguish individual vs. collective rulings (reference to Sunnah).

• 00:11:00 – Historical context: Some duties (e.g., governance laws) came after the Islamic state’s establishment.

• 00:13:21 – Allah does not burden beyond capacity (Quran 2:286); duties depend on capability.

• 00:13:52 – Role of scholars (Ulama): Guiding, not enforcing (Surah At-Tawbah 9:122).

• 00:16:25 – Fard Kifayah: A group must seek knowledge to guide the community.

• 00:18:45 – Scholars must focus on their own community first (reference to Prophetic method).

• 00:20:43 – Goal of Da’wah: Warning about the Hereafter, not political power.

• 00:23:41 – True scholars prioritize divine truth over worldly demands (Hadith on Ulama as heirs of Prophets).

• 00:27:33 – Scholars’ duty is spiritual Jihad—guiding with wisdom, not force.

• 00:30:25 – Closing: Importance of following Quranic guidance in collective matters.

https://www.youtube.com/watch?v=PXoE2ep2lC4

Episode 3- Part 192

(Time stamps created with Notegpt and Deepseek)

• 00:00:05 – Introduction

• 00:00:33 – Explanation of Islamic duties (Ahkamat) related to individual (Fard) and collective (Jamaat) obligations.

• 00:01:03 – Three key concepts: Amr bil Ma’ruf (enjoining good), Iqamat-e-Deen (establishing religion), and Intizam-e-Jamaat (organizational system).

• 00:01:36 – Reference to Quranic verses (Surah Al-Imran 3:104, 3:110, Surah Al-Hajj 22:41) on Amr bil Ma’ruf and Nahy anil Munkar.

• 00:02:20 – Definition of Ma’ruf (good) and Munkar (evil) in Islamic teachings.

• 00:03:02 – Hadith on stopping evil with hand, tongue, or heart (weakest form of faith).

• 00:03:39 – Clarification that “Amr” (command) in Quran is broader than legal rulings—includes advice, teaching, and guidance.

• 00:04:29 – Examples from Quran (Surah Nisa 4:119, Surah Yusuf 12:32) showing “Amr” used for teaching, not just commands.

• 00:05:16 – Linguistic analysis of “Amr” in Arabic, emphasizing contextual meaning.

• 00:06:15 – Quranic references (Surah Furqan 25:60, Surah Al-Baqarah 2:44) further illustrating “Amr” as advice or teaching.

• 00:07:15 – Discussion on moral responsibility (Akhlaq) vs. legal rulings (Shariah).

• 00:08:08 – Example: Traffic laws as societal rules rooted in moral principles (protecting life).

• 00:09:06 – Difference between universal ethics (Akhlaq) and codified laws (Shariah).

• 00:10:03 – Quranic emphasis on “Hikmah” (wisdom) as the foundation of divine guidance (Surah Bani Israel 17:39).

• 00:11:00 – Shariah as codified laws (e.g., Hudud punishments) vs. Akhlaq as moral principles.

• 00:12:00 – Role of scholars (Ulama) in guiding society, not enforcing laws.

• 00:13:32 – Misinterpretations arise when “Amr bil Ma’ruf” is conflated with legal enforcement.

• 00:14:18 – Human distinction: Allah grants intellect (Aql), aesthetic sense, and moral conscience (Akhlaq).

• 00:15:09 – Moral conscience (Akhlaq) as the basis for societal norms and laws.

• 00:16:41 – Example: Honesty (Akhlaq) vs. perjury laws (Shariah).

• 00:17:27 – Society’s role in formalizing moral principles into customs (Urf) and laws.

• 00:18:16 – Transition from moral principles to state laws (e.g., traffic rules protecting life).

• 00:19:02 – Shariah’s purpose: Spiritual and social reform, not just legalism.

• 00:20:26 – Cultural variations in laws (e.g., dress codes) vs. universal morals (e.g., honesty).

• 00:21:04 – Quranic distinction: “Al-Hikmah” (wisdom/morals) vs. “Al-Kitab” (codified laws).

• 00:22:26 – Example: Prayer (Salah) combines spiritual intent (Akhlaq) and ritual rules (Shariah).

• 00:23:12 – Surah Bani Israel’s 10 commandments as moral wisdom (Hikmah), not just laws.

• 00:24:32 – Shariah’s goal: Spiritual purification (Tazkiyah), not just legal compliance.

• 00:25:18 – Prophetic role: Teaching morals (Akhlaq) and implementing divine laws (Shariah).

• 00:26:16 – Quranic terms: “Hukmullah” (divine law) vs. “Akhlaq” (universal ethics).

• 00:27:00 – Summary: Amr bil Ma’ruf is about promoting universal goodness, not imposing laws.

• 00:27:40 – Global relevance of Islamic ethics (e.g., justice, honesty) beyond legal systems.

• 00:28:19 – Misconception: “Amr” as authoritarian vs. its broader meaning of guidance.

• 00:29:03 – Linguistic proof: “Ma’ruf” and “Munkar” denote universally recognized morals.

• 00:30:39 – Amr bil Ma’ruf is a shared human responsibility, not exclusive to Muslims.

• 00:31:22 – State’s role: Enforcing laws (e.g., police) vs. individuals promoting goodness.

• 00:32:07 – Quranic command: “Hudud Allah” (divine limits) for rulers, not individuals.

• 00:33:02 – Practical application: Scholars advise, governments enforce.

• 00:33:41 – Closing: Focus on moral revival (Akhlaq) as the core of Amr bil Ma’ruf.

  https://www.youtube.com/watch?v=T-_z99Ejtgo

Episode 4- Part 193

(Time stamps created with Notegpt and Deepseek)

1. 00:00:05 – Introduction

2. 00:00:50 – Explanation of Amr bil Ma’ruf (enjoining good) and Nahy anil Munkar (forbidding evil) as core Islamic duties for individuals and communities (Quran 3:104, 3:110).

3. 00:02:08 – Quranic emphasis on Muslims as the “best community” for promoting good and preventing evil (Quran 3:110).

4. 00:03:37 – Distinction between individual moral duties (Akhlaq) and collective legal enforcement (Shariah).

5. 00:06:26 – Role of Islamic governance (Nizam-e-Ijtima’i) in implementing Hudud punishments (e.g., theft, adultery) (Quran 5:38, 24:2).

6. 00:09:08 – State responsibility to establish systems for Amr bil Ma’ruf, including police and judiciary (Quran 22:41).

7. 00:13:52 – Ma’ruf (good) as universal ethics (e.g., honesty) vs. Munkar (evil) as crimes requiring legal action (e.g., theft).

8. 00:17:34 – Limits on enforcing Munkar related to Allah’s rights (e.g., Shirk, Kufr), where only preaching is allowed (Quran 2:256).

9. 00:21:05 – Practical examples: Police (Shariah enforcement) vs. pulpit (Da’wah guidance) in combating evil.

10. 00:27:40 – Summary: Amr bil Ma’ruf combines moral preaching (Akhlaq) and legal enforcement (Shariah), tailored to context (Quran 3:104, 22:41)

https://www.youtube.com/watch?v=ouVFnHTcTM0

Episode 5- Part 194

(Time stamps created with Notegpt and Deepseek)

00:00:05 – Introduction to “Amr bil Ma’ruf wa Nahi anil Munkar”
— Quran 3:104, 9:71

00:00:35 – Nature of “Hukm”: Encouragement vs. Enforcement
— Quran 16:125
— Hadith: Sahih Muslim 1844 (Link) – “Whoever sees evil, let him change it with his hand…”

00:03:34 – Three Categories of “Munkar” (Evil)
— Quran 24:2 (Fawahish)
— Quran 4:29 (Haqq Talfi)
— Quran 5:8 (Zulm)

00:08:08 – Relativity of “Munkar” Across Societies
— Quran 6:108

00:12:58 – State’s Limits on Punishing Shirk/Bid’ah
— Quran 42:40
— Hadith: Sunan Abu Dawud 4345 (Link) – “Allah will judge between people based on their intentions.”

00:16:22 – Defining “Fahisha” (Immorality) & Cultural Norms
— Quran 24:30-31, 17:32
— Hadith: Sahih al-Bukhari 5889 (Link) – Modesty in dress.

00:18:08 – Critique of Banning Girls’ Education
— Hadith: Sunan Ibn Majah 224 (Link) – “Seeking knowledge is obligatory…”

00:24:31 – Beards: Personal Piety vs. State Enforcement
— Hadith: Sahih al-Bukhari 5892 (Link) – Prophet’s command to grow beards.

00:27:05 – Media, Gender Interaction, and Public Morality
— Quran 7:33
— Hadith: Sunan an-Nasa’i 3959 (Link) – Prohibition of free mixing.

00:29:45 – “Sadd al-Dhara’i” (Blocking Means to Evil)
— Hadith: Sahih al-Bukhari 5578 (Link) – “Prevent harm before it occurs.”

https://www.youtube.com/watch?v=Y9PiRblUWuc

sunnah.com

Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)

Hadith of the Prophet Muhammad (saws) in English and Arabic

Episode 6- Part 195

(Time stamps created with Notegpt and Deepseek)

https://www.youtube.com/watch?v=f7wtnQFkWS0

• 00:00:06 – Introduction to “Islam & Governance” (Session 6/23).

  Reference: Quran 3:104 (“Let there be a group among you who call to good…”).

  00:00:33 – Taliban/Iran’s religious enforcement (Gasht-e-Ershad).

  Hadith: Sahih Muslim 49 (Duty to forbid evil).

  00:02:01 – State’s role in religious propagation (Tabligh).

  Reference: Quran 16:125 (“Invite to the way of your Lord with wisdom…”).

  00:04:22 – Police vs. separate “morality force.”

  Hadith: Sunan Abu Dawud 4336 (Leaders must uphold justice).

  00:06:29 – Quran links governance to forbidding evil (Nahi anil Munkar).

  Reference: Quran 22:41 (“Those who, if We give them power, establish prayer and Zakat…”).

  00:08:02 – Can a state enforce religion?

  Quran: 2:256 (“No compulsion in religion”).

  00:11:06 – Legislation in Muslim-majority states.

  Book: “Maqasid al-Sharia” by Al-Ghazali (Objectives of Islamic Law).

  00:14:02 – Punishing evil: Police vs. courts.

  Hadith: Sahih Bukhari 2311 (Due process in punishments).

  00:17:26 – Iran’s hijab laws: State overreach?

  Quran: 33:59 (“O Prophet, tell women to dress modestly” – advisory, not punitive).

  00:22:36 – Forcing prayer/Zakat?

  Hadith: Sahih Bukhari 1399 (Abu Bakr’s stance on Zakat).

  00:27:39 – Women driving in Islam.

  Book: “Fiqh us-Sunnah” (No textual prohibition).

  00:30:06 – Pakistan’s Islamic Council critique.

  Reference: “Al-Ahkam as-Sultaniyyah” (Classic Islamic governance text).

  00:34:23 – Banning public eating in Ramadan.

  Hadith: Sunan Ibn Majah 1668 (Fasting is personal).

  00:36:41 – Blasphemy laws & persecution.

  Quran: 6:108 (“Do not insult others’ deities” – but no earthly punishment specified).

  00:38:01 – Hadith on stopping evil.

  Hadith: Sahih Muslim 78a (Hand/tongue/heart).

  00:44:05 – Collective duty against oppression.

  Hadith: Sunan Abu Dawud 4338 (Consequences of silence).

Episode 7 – Part 196

https://youtu.be/JvjGHnrTorI
Timestamps created with Notegpt and Deepseek

00:00:05 – Introduction to the session (Series 23, Session 196) – Discussion on Islam & Governance (الدين والسياسة)

• Reference: Continuation of a series on Islamic governance.

00:00:34 – Debate on “Establishing Religion” (إقامة الدين) – Critics’ perspective

• Key argument: Some claim the Quran mandates Muslims to establish dominance over non-Muslims.

• Counter-argument: This interpretation is contested.

00:01:03 – Focus on Quranic verse (Surah Ash-Shura 42:13) as central evidence

• “He has ordained for you the same religion which He enjoined upon Noah…”

• Quran Ref: Surah Ash-Shura 42:13

00:01:33 – Scholarly views on “Iqamat-ud-Deen” – Examining Maulana Maududi’s interpretation

• Discussion on whether “establishing religion” means political enforcement or spiritual adherence.

• Maududi’s Tafheem-ul-Quran: Volume 4, Surah Ash-Shura

00:02:18 – Exegesis of Surah Ash-Shura 42:13 – Linguistic breakdown of “أَقِيمُوا الدِّينَ”

• Meaning: To uphold/maintain the religion, not necessarily political dominance.

• Lexicon Ref: Lisan al-Arab on “Iqamah”

00:03:28 – Unity of Prophetic Messages – All prophets preached the same core faith (Tawheed)

• Reference: Continuity from Noah, Ibrahim, Musa, to Isa (عليهم السلام).

00:05:05 – Definition of “Deen” in Quranic context – Comprehensive system (belief, ethics, law)

• Critique of narrow interpretations limiting “Deen” to governance.

00:06:31 – Linguistic analysis of “Iqamah” (إقامة) – Root meaning: To straighten, sustain, or uphold

• Examples: “Iqamat-as-Salah” (establishing prayer) implies consistency, not imposition.

• Quran Ref for “Iqamat-as-Salah”: Surah Al-Baqarah 2:3

00:07:58 – Classical Arabic dictionaries (Lisan al-Arab, Taj al-Rus) on “Iqamah”

• Lexical meaning: To preserve, maintain, or keep steadfast.

• Lisan al-Arab: Entry on “أقام”

00:09:37 – Scholarly exegesis (Ibn Kathir, Al-Qurtubi, Al-Alusi)

• Ibn Kathir: “Iqamat-ud-Deen” = Adhering to faith without division.

  • Tafsir Ibn Kathir on 42:13

• Al-Qurtubi: Emphasizes moral and spiritual establishment.

  • Tafsir Al-Qurtubi (Arabic)

00:13:27 – Comparison with “Iqamat-as-Salah” – Parallel usage in Quran (e.g., Surah Al-Ma’idah 5:68)

• Quran Ref: Surah Al-Ma’idah 5:68

00:15:58 – Early Tafsir tradition (Tabari, Ibn Arabi) – Consensus on “Iqamah” as spiritual steadfastness

• Tabari: “Establishing religion” = Practicing it faithfully.

  • Tafsir al-Tabari (Arabic)

00:20:12 – Modern scholars (Mufti Shafi, Maududi) – Rejection of political enforcement as sole meaning

• Maududi’s Tafhim-ul-Quran: “Iqamat” = Personal/collective adherence, not state coercion.

  • Tafheem-ul-Quran, Surah Ash-Shura

• Mufti Shafi’s Ma’ariful Quran: Vol. 7, Surah Ash-Shura

00:23:58 – Cross-reference to Surah Al-Ma’arij 70:23 – “Those who are steadfast in prayer”

• Quran Ref: Surah Al-Ma’arij 70:23

00:27:48 – Quran’s own explanation of “Iqamat” – Surah Al-Ma’arij clarifies it as continuity (دَائِمُونَ)

00:30:11 – Conclusion: “Iqamat-ud-Deen” is about upholding faith, not political domination.

• Key takeaway: The term encompasses belief, worship, and moral conduct—not just governance.