[SPEAKER_00]: across the country and across the world today, there's going to be the standard debate that take place around this time of the year about this super sensitive and controversial topic about Molyid or Milad.
[SPEAKER_00]: Now I want to make the disclaimer.
[SPEAKER_00]: Today's discussion is not meant to provoke more controversy.
[SPEAKER_00]: It's not even meant frankly for the elders in the audience.
[SPEAKER_00]: It is meant to educate our youngsters.
[SPEAKER_00]: It is meant to provide for them a framework in a slightly different manner.
[SPEAKER_00]: Because my goal is really to protect Islam in the next generations.
[SPEAKER_00]: And to make sure that these types of differences are situated in the broader picture.
[SPEAKER_00]: For the academic stuff, I have spoken in a lot of detail about this topic.
[SPEAKER_00]: You can go online.
[SPEAKER_00]: You can Google the reality of bidhah by Yasa Kaliya have an hour and a half lecture.
[SPEAKER_00]: Academic, it goes over the differences in a very different manner that's not today.
[SPEAKER_00]: If you want to talk about the history of this celebration, I have a three-part series online.
[SPEAKER_00]: The history of the moment by Yasa Kaliya have three-part series, 30 pages, article, online.
[SPEAKER_00]: It's on a blog.
[SPEAKER_00]: You can just log on, read it.
[SPEAKER_00]: This is not the academic talk.
[SPEAKER_00]: I want to speak to the elders and say to them that not talking about the sensitive topics is not going to help the future.
[SPEAKER_00]: Our children are well aware if you log onto Facebook or Twitter today, even though I'm no longer part of that social domain, I guarantee you you will find this post there, this post there, and our children are connected to this media.
[SPEAKER_00]: And they are seeing students of knowledge, people of knowledge attacking one another.
[SPEAKER_00]: The one says, this is bit, the other says, no, it is blood.
[SPEAKER_00]: So today's talk is not meant to get into the academics.
[SPEAKER_00]: You want the academics to go and listen to those other lectures.
[SPEAKER_00]: Today's talk on a bringing three separate points.
[SPEAKER_00]: So that is how we take a step back and look at the bird's eye view.
[SPEAKER_00]: Look at it from a different angle.
[SPEAKER_00]: I'm going to bring in three separate subjects.
[SPEAKER_00]: So three separate topics.
[SPEAKER_00]: The first to them, believe it or not, is psychology.
[SPEAKER_00]: What has psychology got to do with Akida?
[SPEAKER_00]: Actually, quite a lot.
[SPEAKER_00]: And if you listen to many of my lectures, you will know that I bring in other disciplines to explain social phenomena.
[SPEAKER_00]: This is something that we need to be open-minded about.
[SPEAKER_00]: in psychology, in anthropology, in the study of cultures, in the study of human beings, I'm going to teach you a concept, then I'm going to come back to the issue of molded.
[SPEAKER_00]: This concept is independent molded.
[SPEAKER_00]: It's a historical, it is an observed phenomenon.
[SPEAKER_00]: It is a reality that has been observed by different anthropologists, cultural scientists, psychologists.
[SPEAKER_00]: It has many different names of them.
[SPEAKER_00]: It is called, you can Google these, the narcissism of small differences.
[SPEAKER_00]: It is called the banality of trivial differences.
[SPEAKER_00]: It is called the law of trivialities.
[SPEAKER_00]: These are certain terms given to it.
[SPEAKER_00]: What is this banality of differences?
[SPEAKER_00]: What is this narcissism of small differences?
[SPEAKER_00]: Scientists have observed, listen to this carefully.
[SPEAKER_00]: Any two groups of people, or even any two individuals, the closer they are, listen to this carefully.
[SPEAKER_00]: the bigger they make the trivial differences between them.
[SPEAKER_00]: I want you to observe and absorb this reality.
[SPEAKER_00]: This is a phenomenon that transcends religion.
[SPEAKER_00]: Ethnic differences, political differences, cultural differences, corporate differences and politics.
[SPEAKER_00]: We observe these differences.
[SPEAKER_00]: The narcissism of trivial differences.
[SPEAKER_00]: It means, when two groups or two people are very close, instinctively, it is easier to exaggerate small differences, why psychologists say, for some people, this is a defense mechanism, you have to define yourself against your closest competitor.
[SPEAKER_00]: You have to define yourself against those that are actually in the grand scale of things
[SPEAKER_00]: because the biggest threat to your pure independence does not come from people far, far, far, far away.
[SPEAKER_00]: The biggest threat from your pure identity comes from those that are overlapping, but just slightly different.
[SPEAKER_00]: So, this is an observed phenomenon that we see across the spectrum.
[SPEAKER_00]: And that's why, for example, sometimes, usually, the most worst racism is actually between one ethnicity, where one person comes from versus another person, one tribe of this country versus the other tribe.
[SPEAKER_00]: There's a level of visceral hatred to the close tribe than even the farther tribe.
[SPEAKER_00]: For example, one of the most common manifestations of this is in political groups that aspire to the same goal.
[SPEAKER_00]: But they're bickering amongst them, you would think the two of them are the worst enemies, right?
[SPEAKER_00]: Even though they have the same goal, the same overall, but because they're two separate groups, because they have two separate slightly different agendas, you will find them hating on one another sometimes to the point of it causes them to lose track of the actual goal.
[SPEAKER_00]: And open your eyes to the reality of political activism, you know this to be the case.
[SPEAKER_00]: This phenomenon also explains a reality that we all know.
[SPEAKER_00]: It is easier for any faith-based community.
[SPEAKER_00]: It is easier for a message to have an interfaith dialogue than to have an interfaith dialogue.
[SPEAKER_00]: We have had Christians and Jews right here speaking to you.
[SPEAKER_00]: Nobody batted an eyelid.
[SPEAKER_00]: brutally honest, I'm just explaining to you this law if I were to invite somebody of another Philka.
[SPEAKER_00]: and bring him here, the backlash that will be caused would be a long-western.
[SPEAKER_00]: I'm not saying I want to do that, Dory.
[SPEAKER_00]: Don't throw tomatoes at me yet.
[SPEAKER_00]: But I'm just explaining to you the banality of trivial differences.
[SPEAKER_00]: We have had Christian pastors a few weeks ago, right here.
[SPEAKER_00]: And the whole crowd was thanking washallah.
[SPEAKER_00]: Thank you for coming this and that, explaining to us that we have had Jewish, we have had, and everybody understands.
[SPEAKER_00]: We've never had a non-sunny have a pleasant dialogue with a Sunny here.
[SPEAKER_00]: It's far more awkward.
[SPEAKER_00]: Why is it more awkward?
[SPEAKER_00]: One of the reasons the banality of trivial differences.
[SPEAKER_00]: That psychologically, in order to have a defense mechanism against the other, in fact, the closer that other is, the more visceral the reaction is.
[SPEAKER_00]: If you understand this point, brothers and sisters, then flutter back to our example.
[SPEAKER_00]: The groups that celebrate the molded and the ones that don't celebrate the molded, they have a shared common identity in mainstream journalism.
[SPEAKER_00]: Each group studies the authors and the ulemma of the other.
[SPEAKER_00]: You cannot become an item of one of these groups without having studied the books of the other group.
[SPEAKER_00]: Our books of Hadith are the same.
[SPEAKER_00]: Our books of FIQ are the same.
[SPEAKER_00]: Our books of Luhah are the same.
[SPEAKER_00]: Our books of Tafsir are the same.
[SPEAKER_00]: Really, we have almost the same heritage, but we differ on minutia.
[SPEAKER_00]: So, when you bring in this psychological reality, you will help to cope with the reality that, you know, sometimes these trivial differences are exaggerated, because the real quote unquote threat to those who want to maintain what they view as a pure identity.
[SPEAKER_00]: Right?
[SPEAKER_00]: Because again, here's the point, do you consider this to be 100% pure identity?
[SPEAKER_00]: Well, then who's your real threat?
[SPEAKER_00]: Those that are 90% and only 10% different.
[SPEAKER_00]: So there's a human construct.
[SPEAKER_00]: There's a psychological, observe phenomenon to make a small difference bigger than it needs to be.
[SPEAKER_00]: Keep this point in mind to the next generation.
[SPEAKER_00]: That was the first point.
[SPEAKER_00]: I brought in some psychology.
[SPEAKER_00]: Second point, I want to bring in history.
[SPEAKER_00]: And by history, I mean, this is a really deep topic, and I'm afraid I'm not going to give you too many examples because it is a deep topic.
[SPEAKER_00]: But you will have to trust me that this is my opinion, take it or leave it.
[SPEAKER_00]: And this is my expertise, the history of ideas, my actual master's PhD, intellectual history, how movements, how theologies evolve.
[SPEAKER_00]: One thing that we all notice when you do a deep dive in this field is the following.
[SPEAKER_00]: in every generation, a controversy comes.
[SPEAKER_00]: And you have a spectrum of opinion.
[SPEAKER_00]: It takes a while for that spectrum to become solidified and the next generation or even the generation after that will then come to terms with this diversity.
[SPEAKER_00]: And you will have a spectrum that is tolerated.
[SPEAKER_00]: Okay, this difference is okay.
[SPEAKER_00]: And then a spectrum that's beyond the toleration.
[SPEAKER_00]: This begins in the era of the Sahaba, and every subsequent generation new controversies a spectrum that we decide, okay, this much will allow this much will cut off, that we decide.
[SPEAKER_00]: So every generation is negotiating the spectrum of diversity of the previous generation.
[SPEAKER_00]: That's a deep idea.
[SPEAKER_00]: I cannot give you too many examples because it's going to get very, very, very, quite quick.
[SPEAKER_00]: I'll give you some simplistic examples, even from the time of the Sahaba, believe it or not.
[SPEAKER_00]: By the way, even in the prophetic era, when the process was alive, difference was very, very, very few.
[SPEAKER_00]: Why?
[SPEAKER_00]: Because you can't have a difference when the process is amongst you.
[SPEAKER_00]: And he actually left, you go to him directly.
[SPEAKER_00]: But even in his lifetime, we saw the kernel of human intellect trying to derive from the Quran from the Sunnah and having two different opinions.
[SPEAKER_00]: For example, the most famous example is the incident of the binocorayla, when the Prophet ﷺ said, do not pray, asker unto the reach of the binocorayla.
[SPEAKER_00]: And I've gone over this in detail.
[SPEAKER_00]: I don't have time to go in there now.
[SPEAKER_00]: One group of Sahaba, they were about to hit Makhrib, one group of Sahaba was literal.
[SPEAKER_00]: And they said, okay, the process of saying, don't pray usher.
[SPEAKER_00]: This means we will make usher khala.
[SPEAKER_00]: We're not going to pray usher.
[SPEAKER_00]: Makhrib is going to come.
[SPEAKER_00]: We're not going to pray usher.
[SPEAKER_00]: We're going to walk all the way to Banu Kaurayla.
[SPEAKER_00]: And then because they were delayed.
[SPEAKER_00]: The goal, the process of saying this at the other time, had they obeyed him immediately.
[SPEAKER_00]: They would have reached Banu Kaurayla before Makhrib.
[SPEAKER_00]: But you know, the news took a while to spread.
[SPEAKER_00]: It took an hour or two.
[SPEAKER_00]: By the time they left the city, it was late.
[SPEAKER_00]: Acer was already there.
[SPEAKER_00]: So on the way to Manukureta, you have hundreds of Sahaba and the sun is setting.
[SPEAKER_00]: The process seems already waiting for them Manukureta.
[SPEAKER_00]: What do they do?
[SPEAKER_00]: Half of them.
[SPEAKER_00]: took the literal head-eath.
[SPEAKER_00]: Do not pray us and let it go.
[SPEAKER_00]: Let it go.
[SPEAKER_00]: We will pray after Magra, we're going to pray out of it.
[SPEAKER_00]: They did that.
[SPEAKER_00]: The other half said, no, the point of the process when he said it at Vohar was hurry up and make your way to Magra.
[SPEAKER_00]: But we got late, put our armor on, took a while.
[SPEAKER_00]: So the goal was to make haste.
[SPEAKER_00]: We didn't make haste.
[SPEAKER_00]: We should pray out so that because we know we're supposed to pray out so that we'll meet up the process and pray Magra with him.
[SPEAKER_00]: So half of them pray out so that half of them didn't pray out so that.
[SPEAKER_00]: What is the ichtilaf here?
[SPEAKER_00]: ichtilaf in the faham, in the tasouhur, in the trying to extract from the Qur'an in Sunnah and the Prophet ﷺ did not get angry at either of them.
[SPEAKER_00]: The goal was the same, the niya was the same, they had an ichtilaf.
[SPEAKER_00]: And we have another incident as Sunnah, the tidmidi were.
[SPEAKER_00]: The Prophet ﷺ heard the Sahaba start talking about some advanced issue of Qadar.
[SPEAKER_00]: Some issue of one of the most complex issues of Islam, predestination.
[SPEAKER_00]: One group is quoting verses, another group is quoting, another series of verses, each one is now the Hadith does not tell us what aspect by the way so we don't know.
[SPEAKER_00]: The Hadith is does not tell us what exactly, but they were arguing over the theological point.
[SPEAKER_00]: and the prophecies came out angry at them.
[SPEAKER_00]: And he said, is this what I've commanded you to do?
[SPEAKER_00]: You fight one another over these concepts.
[SPEAKER_00]: You take an idea and each one is trying to that he warned them.
[SPEAKER_00]: He said, this is how the previous almost were destroyed.
[SPEAKER_00]: Too much fighting over these abstract issues.
[SPEAKER_00]: What's the benefit in this?
[SPEAKER_00]: This Heidith is in Tirmidi.
[SPEAKER_00]: He warned them to stop going down this path.
[SPEAKER_00]: And he did not take sides.
[SPEAKER_00]: Another interesting point here.
[SPEAKER_00]: In his lifetime, we have the beginnings, of course, after he saw that I'm left this world, the Sahaba did have differences.
[SPEAKER_00]: They had a lot of filthy differences, our Madhahib, where do they come from?
[SPEAKER_00]: The bulk of these differences go back to the Sahaba?
[SPEAKER_00]: They, not only have filthy, they had political differences.
[SPEAKER_00]: These political differences were so severe, sometimes they went to war and later generations that you know what, we're going to ignore that war, they're one group.
[SPEAKER_00]: Obviously, when that is happening, there's not one group, there's two groups.
[SPEAKER_00]: But it took a while, one generation, you know what?
[SPEAKER_00]: Let's just not talk about it, they're one group.
[SPEAKER_00]: Take the generation, and they had even theological differences.
[SPEAKER_00]: Amongst the Sahaba, you have the beginnings of slight theological differences.
[SPEAKER_00]: For example, one of the Sahaba said that when the process of wet up to Isra on Miraj, he saw Allah Subhanahu Wa Ta'ala, Ra-Arabahu.
[SPEAKER_00]: And another sahabi, our mother Aayshah, she said, no, he did not see Allah.
[SPEAKER_00]: He saw the veil of Allah.
[SPEAKER_00]: Each one had two different opinions.
[SPEAKER_00]: One sahabi claim, he saw Allah.
[SPEAKER_00]: The other sahabi claim, Janie, the our mother claim, no, he did not see Allah.
[SPEAKER_00]: Also amongst the sahabi, there is a difference over, can you go?
[SPEAKER_00]: to the cupboard and have a conversation with the person in the grave.
[SPEAKER_00]: Does the dead person hear you?
[SPEAKER_00]: If you go to the cupboard and you say a salamu alaikum and you know, make du'aiwat not.
[SPEAKER_00]: Everybody says you can go to the cupboard and make du'aiwat.
[SPEAKER_00]: Everybody says that to Allah.
[SPEAKER_00]: The question is, does he know?
[SPEAKER_00]: Can he hear?
[SPEAKER_00]: This is amongst the Sahaba you have some Sahabi said he can.
[SPEAKER_00]: Other Sahaba said he cannot.
[SPEAKER_00]: The issue of wearing a Quranic amulet, a Quranic yani tawis, we call it in order, right?
[SPEAKER_00]: The temaim, right?
[SPEAKER_00]: Quranic, idol kursi, whatnot, right?
[SPEAKER_00]: We have authentic narrations from the Sahabah that they did it.
[SPEAKER_00]: And we have authentic narrations that some of them others discouraged against it.
[SPEAKER_00]: So we have a spectrum of opinion from the first generation.
[SPEAKER_00]: And I can go on and on the second, third, fourth generation.
[SPEAKER_00]: New controversy has come, a spectrum of opinion occurs.
[SPEAKER_00]: Then the next generation has to decide which level of difference can be overlooked.
[SPEAKER_00]: And which level is it?
[SPEAKER_00]: Oh, that's too far.
[SPEAKER_00]: So it's a constant negotiation in every single issue.
[SPEAKER_00]: Therefore, history teaches us that you can have a controversy that might be considered a big deal at one time.
[SPEAKER_00]: And the few generations later they say, OK, well, let's let it pass and consider them to be acceptable.
[SPEAKER_00]: And by the way, the former Dahlib is an example of this, because once upon a time there were more than former Dahlib.
[SPEAKER_00]: Our carot of the coroner example of this once upon a time of the war in the 7th and 10th carot and I can give you many more examples I don't want to confuse you but this is a historical fact and if you want advanced stuff you can listen to some of my library chats and whatever is over there so I bought in history so I'm going to bring in three things number one was psychology number two history number three context so what so what does this do with our molded issues our molded issues it is possible that some people in previous generations made this a big deal
[SPEAKER_00]: just because they made it a big deal, we don't have to make it a big deal.
[SPEAKER_00]: History teaches us that you can renegotiate, and this has been done for many issues why can't we do it for another issue?
[SPEAKER_00]: And then the third thing I want to bring in is context.
[SPEAKER_00]: Context, what do we mean by context?
[SPEAKER_00]: Context causes us to rethink how important the controversy is.
[SPEAKER_00]: A controversy might be real, but the context makes this controversy trivial.
[SPEAKER_00]: Let me give you a simple example.
[SPEAKER_00]: We all understand.
[SPEAKER_00]: Somebody is drowning, and you know how to swim.
[SPEAKER_00]: You can help him.
[SPEAKER_00]: At that point in time, do you ask, what is your Akita brother?
[SPEAKER_00]: What do you say about this theological position?
[SPEAKER_00]: And based upon that, I'll jump in and help you or not.
[SPEAKER_00]: Context dictates that you don't care at this point in time.
[SPEAKER_00]: Now, I give an extreme example, but I'll quote you a scholar that many people deemed to be very hard-line.
[SPEAKER_00]: I don't see him that way, but many people do.
[SPEAKER_00]: Shareholder Sam Ibn Tamiya.
[SPEAKER_00]: Many people say Ibn Tamiya was a hard-line cleric.
[SPEAKER_00]: Head, that's their view.
[SPEAKER_00]: Let me tell you one thing about Ibn Tamiya.
[SPEAKER_00]: It is true.
[SPEAKER_00]: He wrote about the molded against the molded.
[SPEAKER_00]: It is true that he looked at some other groups within Sunnism as having major differences.
[SPEAKER_00]: He didn't like some other groups, but he has a passage in a book of his in which he says, this other group that I don't like, if they are living in a land of non-Soonese.
[SPEAKER_00]: Those who don't like the Sahaba, what in the those group, we will consider them to be Sunnis and we will ally ourselves with them and we will be one against people who don't respect the Sahaba.
[SPEAKER_00]: Now, Ibn Tamiya says this about a Sunni group that he didn't like living amongst non-Soonnis.
[SPEAKER_00]: What then do you think when we are living amongst non-Muslims?
[SPEAKER_00]: What do you think when we're living amongst non-Muslims?
[SPEAKER_00]: Should we take?
[SPEAKER_00]: But the point he's trying to say is, if I were living in those lands, I would not be having this debate with these people.
[SPEAKER_00]: That's what he's saying himself.
[SPEAKER_00]: But because we're not, we have the luxury of constituting on these differences, I'm gonna do that.
[SPEAKER_00]: So even Tamiya, whatever you wanna say about him, he understood the context.
[SPEAKER_00]: And by the way, when the Mongols came, he allied with the very groups, he intellectually refuted against.
[SPEAKER_00]: In books, he did not like some groups.
[SPEAKER_00]: When the Mongols invaded, there was no Echtilaf, we're all one hand against them.
[SPEAKER_00]: So context allows us to rethink through how important differences are.
[SPEAKER_00]: Therefore, in America, is the biggest threat we face, who celebrates the mode of the verses who doesn't?
[SPEAKER_00]: Well, La Hino, look around your brothers and sisters.
[SPEAKER_00]: our quantity of Muslims in this land is less than 1%.
[SPEAKER_00]: Of this less than 1%, the percentage that are praying 5 times a day and wanting to be good Muslims is probably what?
[SPEAKER_00]: Probably what? 50%?
[SPEAKER_00]: of that 50% of one percent, the percentage that actually wants to study academic Islam and wants to be aware of these different Madhahib different fiddler, different positions is probably less than 10% of the 50% of the one percent, i.e. 0.1%.
[SPEAKER_00]: So here we are in this land, 0.01% of us are interested in these abstract and we're going to cut each other's Islam and iman, we're going to put each other down.
[SPEAKER_00]: We're going to say you're not a good Muslim, you're not a move to there this night.
[SPEAKER_00]: Subhanallah, Arabic what foolishness is this?
[SPEAKER_00]: So I conclude with this simple point and this is my opinion.
[SPEAKER_00]: Sisters and brothers, especially the youngsters, you will always find.
[SPEAKER_00]: You will always find clerics who want to ferment hatred.
[SPEAKER_00]: who want to preach a narrow version of Haqq versus Baatil.
[SPEAKER_00]: And I warn you, it's very alluring.
[SPEAKER_00]: It's a stupidly slow.
[SPEAKER_00]: It makes you feel good, but we'll law it is dangerous.
[SPEAKER_00]: It is dangerous.
[SPEAKER_00]: Before you look at the differences with your Muslim brother, look at what you have in common.
[SPEAKER_00]: And when you discover that what you have in common is 95% of a shared heritage then billahi wallahi alaikum is this, what you want to fight and beker over is this what you want to have in your heart and enmity against.
[SPEAKER_00]: So,
[SPEAKER_00]: My position about the motive, you know it and you see it.
[SPEAKER_00]: What are we doing in this budget?
[SPEAKER_00]: You know it and you see it.
[SPEAKER_00]: But at the same time in my heart, there is nothing of hatred or animosity against any mainstream Muslim who has a tradition of great Rulama.
[SPEAKER_00]: He has an entire galaxy of stars of Rulama.
[SPEAKER_00]: He's looking up to and so do I.
[SPEAKER_00]: So why should I come and hate a person for wanting to show something in a way that I don't necessarily want to do it myself?
[SPEAKER_00]: What's the big deal in light of the banality of differences in light of history, in light of our context, live and let live?
[SPEAKER_00]: And if you want to really get involved in these abstract and detailed issues, find a group of dedicated serious students of knowledge, take them aside, teach them advanced stuff, and when you get to this issue, teach them your views.
[SPEAKER_00]: But even when you teach them your views,
[SPEAKER_00]: make sure you don't teach them to hate or look down upon the other side.
[SPEAKER_00]: Make sure you explain what you think is right and realize you know what it's been a thousand years we've been debating these issues.
[SPEAKER_00]: One thousand years we have been debating these issues.
[SPEAKER_00]: What was the point?
[SPEAKER_00]: Where did we gain?
[SPEAKER_00]: What was the
[SPEAKER_00]: benefit in all of this.
[SPEAKER_00]: You're not going to change the course of Islamic history.
[SPEAKER_00]: These differences will remain and last.
[SPEAKER_00]: So we should learn from all of these issues.
[SPEAKER_00]: Psychology, history and context and live and let live.
[SPEAKER_00]: Choose your position.
[SPEAKER_00]: Follow your scholars and move on to the bigger issues.
[SPEAKER_00]: and whatever you do, do not divide the community, do not preach hatred, do not form men's sectarianism, do not teach a Muslim to have in his heart hatred looking down upon another Muslim.
[SPEAKER_00]: Well, law, he, the rights of Islam are far more than this.
[SPEAKER_00]: And when you find those preachers that are
[SPEAKER_00]: Obsessed with these trivial differences, my humble advice is up to you, don't follow such people.
[SPEAKER_00]: Because you will always find people who want to bring the Umma together.
[SPEAKER_00]: We are all the part of the Umma of the Prophet ﷺ. Both groups, they want to show love in different ways.
[SPEAKER_00]: Why don't you look at the fact they want to show love?
[SPEAKER_00]: Why don't you look at that in common?
[SPEAKER_00]: How can you hate somebody who wants to show love to the Prophet's system?
[SPEAKER_00]: You might not agree with how he's doing it.
[SPEAKER_00]: Or that person might not agree that you're not doing it.
[SPEAKER_00]: But look at in the hearts.
[SPEAKER_00]: Each one, what do they want to do?
[SPEAKER_00]: They want to love the Prophet's system.
[SPEAKER_00]: That love?
[SPEAKER_00]: That is our means to jannah.
[SPEAKER_00]: That love, that's gonna bring shafa'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a