Quran Study 10 Dec 1982 By Dr Rashad Khalifa
Transcript
0:00 If we take this murder by the hand, that rather than the hand, the part of the hand that was hit by the law, if there was another man, would another woman fight?
0:20 No, no. Another woman would not commit the crime?
0:25 Well, that's what it says.
0:27 No, no, no.
0:30 You mean you get an innocent woman and kill her?
0:34 I don't know. I asked about it.
0:37 Okay, now the next verse, the next verse
0:42 verifies it. What we really see here is an excuse to save
0:46 lives. So if a man kills a woman, the man
0:50 should not be killed. If a woman kills a man,
0:54 The woman should not be killed. It's an excuse to spare life because the next
0:59 verse says that this law shall be a life-saving law. What this does, it sets
1:06 the maximum, the maximum in case of murder, one soul for one soul. What is
1:13 happening now in many places is that one person is killed from a tribe, so the
1:20 The whole tribe goes to the tribe of the killer and they kill ten people, instead of one.
1:27 So this law here in the Quran puts a ceiling of one for one, and goes further to spare
1:36 lives in favor of compensation.
1:45 because compensation, now compensation is the Islamic law throughout, for example
1:52 last year they caught a girl who was burning buildings at the University, she
1:58 caused $200,000 worth of fires, six or seven fires, an arsonist, you probably heard of that.
2:04 Now, so they put the girl on trial, and now we have the law here, or the Islamic law?
2:11 Let's compare the two of them. The law here will say, put her in jail, in prison.
2:18 So, here's a young girl, whose future is destroyed for some crazy thing she did,
2:23 and you put her in prison. The Islamic law says, okay you cost $200,000
2:30 damage to the University of Arizona, so you have to pay this to the University of Arizona.
2:34 So whatever you do in your life, whatever you work, we're going to garnish your salaries
2:38 a percentage, 10%, 20% until this is paid.
2:43 That's the Islamic law, it's compensation.
2:46 The same is true in anything that happens, somebody hits your car,
2:51 you can have them punished or they can compensate you.
2:56 Now, specifically as far as this law is concerned, I want you to note a couple of things.
3:01 First, it says, however, if the guilty is pardoned by the victim's kin. By the way,
3:08 in Islam, the judge is always the victim, or the victim's kin. The victim is dead
3:15 obviously, his kin, both are the judge. And they decide whether they want the
3:21 murderer to be killed, or to be spared and pay compensation to the victim's
3:30 children or family or whatever. But what we have here is an excuse to spare lives.
3:37 If a free man kills a slave, you don't kill the free man. If the slave kills the
3:44 free man, you don't kill the slave. In the same way. Right, and the Quran is in favor of
3:57 sparing the life in favor of compensation.
4:01 This is leniency from God. And we get the clue from the next verse that says
4:07 this is a life-saving law. So we have here two things, first the maximum. The
4:11 maximum is set by one soul for one soul. That's the maximum, one for one.
4:19 This is one equivalent. And then the others, the free for the free, the slave for the
4:24 slave, the woman for the woman, is to provide an excuse for sparing lives.
4:32 So if a slave kills his master, you don't kill the slave. If the master kills the
4:38 slave, you don't kill the master. But if a slave kills a slave, then it is one for one.
4:44 If a free person kills a free person, because that was in the days when there was slavery.
4:49 It was a fact of life until a hundred years ago. So thank God it's over, but
4:54 The Quran deals with all times, all periods.
4:59 And the idea is to seek excuses to spare life.
5:04 You heard about the guy who was killed by, executed by lethal injection the other day,
5:10 and the next day the prosecutor who got the judgment against him said,
5:14 you killed the wrong man.
5:16 So what can you do now?
5:24 Yeah. And he's the prosecutor who got the judgment against that man. So what can you do now?
5:31 So what we see here, God's law, is to look for excuses to spare the life.
5:40 Now if a person is forced to pay compensation, and after 10 years he's proven innocent,
5:47 it's okay, you know, he's still alive. But like this fellow said, you killed the wrong man.
5:54 What can you do now?
5:58 Huh?
6:02 Alright, whoever does wrong, nobody gets away with anything by the way.
6:09 So, the killings that are going on even now in some tribal societies
6:18 are quite unfair. And the Quran sought here to set a maximum. Is it clear now, Iman?
6:26 I remember you were disturbed about this, and I thought that was settled then.
6:30 Well, maybe I must admit that I was scared there after thinking about it.
6:35 Yeah.
6:36 It just makes much more sense. This is not what I thought.
6:39 I think we'll probably get to one example where a man kills a woman.
6:43 Then I told you, no, you don't kill the man.
6:45 That's unfair, isn't it?
6:47 But it applies both ways.
6:51 The woman kills the man, you don't kill the woman.
6:57 You ask for compensation.
6:59 You have to go to compensation.
7:04 You have to ask the
7:07 victim for
7:08 compensation?
7:11 Pardon? Yes.
7:13 Then the aggressor, or the killer, go and ask the victim's family and ask them for compensation.
7:22 No, it's the victim that asks for compensation.
7:26 Oh, the victim.
7:27 Yeah.
7:29 Raheem, wa Lateef.
7:37 Right, so that's an Islamic law. Very good.
7:50 I think she's on probation or something, and yeah, but I remember when she was going on trial and things, I said,
7:58 well poor girl, look at this, because they were asking for a seven-year prison or something.
8:04 And of course, there are examples like this, lots and lots of examples, where you can...
8:12 In many countries, they resist capital punishment, but what does the Islamic world do about it?
8:20 Okay, well this is a good point.
8:23 What was the point?
8:25 In some Islamic countries, they demand capital punishment.
8:29 Okay, some bloodthirsty people will take this verse, this very verse and say that
8:35 the Quran institutes capital punishment, requires capital punishment, it is
8:42 that's required, hey this is fun, they tell you that the Quran requires capital
8:52 punishment, and that's a misunderstanding of the verse. Capital
8:59 The punishment here is set as a maximum, one for one, not only one for one, one kind for the same kind,
9:08 and favor is given to compensation. Yes, on 179 which is emphasized again there.
9:20 Well, the next, the rest of that, O you who possess intelligence that you may attain salvation,
9:27 and that's
9:29 that's our theme all the time.
9:31 with Rahman and Rahim,
9:33 That compassion
9:35 and that mercy
9:36 and people
9:39 being as
9:41 vicegerents,
9:42 that
9:45 that we are,
9:47 you know,
9:49 we're supposed to be doing
9:51 to each other
9:53 or in the world the kind of things that we would
9:55 like from God
9:56 for eternal life. So, we should recognize further, and, you know, what is the deeper
10:07 reason for this, which is our own salvation, not merely the life of the people
10:17 involved in it.
10:19 Also, it takes intelligence, here is a key word, because this fellow who was executed a few
10:29 days ago, who gained what from killing him?
10:33 He made a mistake, obviously, and there was a victim, it was a terrible crime, but they
10:40 were not sure who killed him, there were two people involved.
10:48 But probably would have been better if he was forced to pay compensation to somebody.
10:54 And he'd be paying the rest of his life.
10:56 And somebody would be benefiting from that.
10:58 But as it is, nobody benefited from it.
11:01 Did you see some of my techniques?
11:02 Yeah.
11:03 You became more than I thought you were.
11:05 Oh yeah, that's what he said.
11:08 I hope he did.
11:10 Yeah, we don't know.
11:18 So, it's a matter of intelligence as to what is really the best way to handle this.
11:26 Who benefits from killing that person?
11:37 No, it still holds, as a maxim, see, but remember that the judge, the judge according to God's
11:46 law is the victim, the judge is always the victim.
11:54 And the maximum punishment is already set. So if I hit your car, you'll be the
12:01 judge, and your maximum that you can take from me is the cost that will restore
12:05 your car to the original condition. And you can choose to say, "No, it's okay, this
12:11 person is poor and I'm not going to take anything from him," or you can ask for any
12:16 compensation within the maximum. So it is not an abrogation of the Jewish law's
12:21 soul for a soul. Oh, I see. Yeah, right. What supports that is that in Surah 5,
12:46 it says for the Jews we decreed a soul for a soul, an eye for an eye,
13:04 This is the first time I've ever heard this interpretation discussed.
13:07 I mean, it's just a misunderstanding that, I mean, in this practice by the jurists, I've never heard of that.
13:18 What's that again?
13:21 That people would say, well, because it was a man that killed a woman, or a woman killed a man, and that's what we do.
13:28 I've never heard that.
13:29 That's what you told me.
13:30 Yeah, but I've never heard that.
13:31 Oh, you won't.
13:33 You'll hear the Quran.
13:37 But it's nowhere, is it ever used? It hasn't been. But from this verse, that's what I'm asking.
13:45 Well, I don't know, maybe it wasn't, maybe it wasn't.
13:50 But the general consensus, unfortunately, is that this itself demands skepticism.
13:57 Unfortunately, this is understandable.
14:00 But if you stick to the letter of the Quran, it's very clear.
14:06 Are you throwing them out?
14:10 Get them out of here.
14:13 Leave a will.
14:20 The decree is the dictation
14:23 of a will when death approaches one of you, for the benefit of your parents
14:28 and relatives, equitably. This is a duty upon the righteous. Whoever alters it after he has heard it, the sin is upon those who alter it. Indeed, God is Hearing and Knowing.
14:42 However, if one fears from the testator some injustice or partiality on the part of the testator,
14:53 and makes reconciliation to ensure justice, he incurs no sin. God is Forgiver,
15:02 Merciful.
15:02 No sin. There is no sin on him.
15:05 Thank you. Thank you for being polite.
15:10 But before we go to this particular subject, I think we should...
15:17 We should talk about capital punishment.
15:21 In some ways, there is some form of capital punishment, but of a different sort.
15:27 in a verse,
15:29 in a verse
15:33 in Chapter 5,
15:34 Surah 5, verse 33.
15:39 Only those who
15:41 actively fight
15:42 God and His messenger
15:44 and commit
15:45 gross corruption
15:47 may be punished
15:49 by execution or
15:51 crucifixion or by
15:53 cutting their hands and feet
15:55 on opposite sides, or by banishing them from the land. That is a disgrace for them in this life,
16:04 and for them is a great punishment in the Hereafter.
16:07 Except for those who repent before you apprehend them. Know that God is Forgiving and Merciful.
16:15 Our brother, yes, the question is, people can be executed.
16:20 Well, I just mentioned that.
16:22 But people who have committed vast corruption, you know...
16:26 But I would just say, there is such a thing as executing people.
16:29 But this seems to refer more to war.
16:32 Not a case of one killing another in society.
16:37 But it refers to a person who has fought society, and wrought corruption.
16:42 I'm sorry, I just would like to mention it for the sake, you know.
16:46 Well, even in the law of Qisas there is execution, you know, if the victim's kin can rule
16:53 that they want the killer killed, that's execution, but the maximum is set. However, we are directed
17:03 towards leniency.
17:05 Yeah, well, I'm sorry, can we please, are there any other questions on the subject?
17:12 Except for the punishment issue.
17:19 Okay, back to Latif.
17:21 Okay, now I understand.
17:26 The story of leaving the world before death.
17:29 Just like what it says in the stories.
17:32 I guess my understanding of what I see is
17:38 In our culture, when one dies, it's not so much as the person who's dead, but more so what the person had, who it goes to.
17:47 Because a lot of times, like when my stepmother died, my father, okay, he had pretty much a hard time with the sons.
18:04 And here I am with my father at the funeral, but the sons didn't even
18:08 come to the funeral. Because their mother, they were at the house cleaning out the china cabinets and the clothes. And a boy who was supposedly close, he was so quick, riding around town in a Cadillac, you know, so I guess, I mean, that's my understanding of why a lot of people will do that.
18:27 It was not fair to you?
18:28 No, it wasn't fair to me, but then, you know, I was, I guess my case was in the hands of God.
18:35 First, but I wasn't aware of the deal, because I didn't, you know, a lot of people were telling
18:39 me, "Well, I see you're his daughter, you're his daughter, you know, you're gonna get this
18:43 and you're gonna get that." But, you know, I didn't, I didn't want any part, you know, with that.
18:48 I was more concerned about the dead first, aware of her soul, and aware of what was
18:52 to become of her. As opposed to who gets what part of the money, and what their share is, and what he learned about his mother and his family.
19:03 So to me, that feeling is, this is why you should do your will so that way it won't, you know, bring up a lot of hostility among the children.
19:12 You know, I would say it's because people really get malicious. You know, they don't think. There's a madness to them, you know, or when they think there's money for them, it's just things that they really wanted, you know, that they couldn't get, you know, because they don't have fear of God or something. They don't have a fear of God, so that's what it is.
19:28 That's a very good example and I think it must be typical because I know in my
19:35 wife's family two deaths happened and after these two deaths people, it seems
19:40 like every time they get together they are talking who grabbed what and where
19:44 the antique thing went and who tried to pry the window open. I mean it's really,
19:54 it's really incredible, and there's lots of hostility involved, just like you said.
19:57 So if the deceased had distributed everything and said,
20:02 this goes to that, and this goes to that, there'd be no hostilities.
20:06 But let me mention something very important in
20:09 Shari'a, where inheritance is divided.
20:15 It's true that there is a decree that one should leave a will,
20:21 but let us not imagine that in Islam,
20:24 a man can just, uh, arbitrarily, you know, disinherit one son,
20:32 or give all to the other one. Because, uh, I can only refer you to Surah 4.
20:38 To a very great extent, in Islamic law, when a person dies, his estate is, more or less,
20:45 I say more or less, vested. You know what I mean, vested. Because, uh, from Surah 4,
20:51 verse 176, there are certain portions. A father, in other words, cannot disinherit a daughter,
21:03 even if he does not love her, as long as she has not done anything wrong.
21:09 He cannot say, "None for my daughter," because the daughter will always have to get something.
21:17 One-sixth for his parents. And we know also that if a man leaves, for example, two girls and one boy,
21:28 so this is just a case, you know, because it's a very difficult thing.
21:32 I tried to learn this by the book, and I found it very difficult.
21:37 The two girls, let's say he leaves a hundred dollars, right? And he leaves no will.
21:45 One girl will get twenty-five, the other girl will get twenty-five, and the boy will get fifty.
21:53 But he must take care of the two sisters. That is in another verse, is that right?
21:59 Man is in charge of women. So people think this is not fair.
22:03 It seems that a man gets more than women.
22:08 But this, they cut the Quran into pieces. There's another provision that the male has to take care of his, of the female folk.
22:18 After he has received it, what does he do with it? You know. He sees he has things he must use to support them, and to see to their own needs.
22:26 His own family too, his wife and children.
22:28 And there are other verses in the Quran, which I have here now, where a wife has a certain share.
22:40 Now this is all because this is the fabric of Islamic law.
22:45 Because, at the same time, a man is allowed also to leave a bequest.
22:57 What I'm trying to say, Amr, is that there is a limit to what you can will.
23:02 You cannot dispossess in your will members of your family who have certain rights.
23:11 The law of inheritance is stated very clearly in the Quran, and if you go to verse 11 of the same surah,
23:19 you will see at the end of the verse that it says, you don't really know which of the children is closer to you
23:24 and more beneficial to you. And as you know, people go through stages where they
23:29 are mad at this son, and then next month they will be buddy-buddy with this son
23:36 and mad at the other son, and so forth. People will change. And then some people
23:42 end up angry at the older children so they leave the million dollars to the
23:46 cat, you know, instead of the children. And they have the cat sitting somewhere,
23:51 with some guardian, making sure that the cat eats the best food.
23:57 And the children are in miserable shape.
24:01 This happens quite often.
24:03 So, do you have verse 11 of Surah 4 with you?
24:06 Surah 4, verse 11.
24:09 I'm just talking in general, like your brothers and sisters.
24:14 But I'm saying that in spite of the fact that Surah 2, verse 180,
24:20 speaks of a will, a man cannot be very arbitrary in his will.
24:27 And the Quran looks at this, and says later on, that however, if one senses obvious, sinful partiality,
24:37 But in the United States, strictly speaking, you can disinherit,
24:43 unless the people bring the problem to court, sometimes they contest the will.
24:50 Yes.
24:51 You can do anything.
24:52 Yes.
24:53 You can do anything.
24:54 However, there is something in Islamic history, another thing not really based in Quran, but it's
25:01 but on the matter of historical confirmation, that only in the case of a man who has killed
25:09 his father, can he be declared by the judge not to inherit anything, if he kills his father.
25:18 He has to be killed anyway, or pay compensation to the rest of the family.
25:25 However, there is a very interesting case in Cairo, where a son had tried to kill his father.
25:36 He tried to kill his father, but he escaped on various occasions.
25:40 In any case, he was not very good at it.
25:43 Yeah. Anyhow, the father, the father died.
25:52 No, that's a mistake, that's a mistake. The father died.
25:56 So, the brothers and the sisters of this brother told the judge
26:02 that, you know, our brother doesn't deserve anything from our father
26:05 because he has on more than one occasion not only spoken about trying to kill the father
26:11 but has actually attempted it.
26:13 But since the action was not carried to a logical conclusion,
26:19 the judge said, no, that son has a legitimate share.
26:25 Now I don't remember what percentage he got.
26:29 But the will that we're talking about here, since the Quran puts down specifically
26:35 how the inheritance shares should be,
26:40 This one applies to the things in the house, like Latifa was saying, and the things that
26:47 we've all witnessed families disputing over certain properties in the house, or a car,
26:55 or TV, and things like that.
26:56 Not the real estate, the things that have to be divided according to the Quranic law.
27:02 Also, there are people who, for example, secretly take care of some poor
27:09 families or something, and nobody knows. Therefore, these people will have to
27:14 mention in the will, that a certain proportion of my income, or my estate,
27:19 must go to this family, or this family, or that school, or that mosque, or
27:24 that church, whatever. So these things have to be written down, because
27:29 because nobody knows what is what. So, now if this person dies, then the poor family that is benefiting from this person may have their income cut.
27:41 Now regarding this, yes, now, about the sons and daughters. What's your opinion?
27:49 I don't know what the opinion of the madhahib that we have, madhahib and so on.
27:53 What about an adopted son? Does he have a... a Muslim adopted son?
28:01 Does he have exactly the same rights as a biological son?
28:07 Yes, also the Quran says so. It says they are members of your family.
28:14 No, because some people have tried to...
28:17 The Quran states that the adopted children are members of your family.
28:22 Even though you have to give the original name, but if you don't know their fathers, then you can give them your name.
28:27 If there is no way you can find out what the original name is.
28:31 And they are members of the family.
28:33 How about if your children are not Muslims?
28:37 Doesn't matter. You can't judge that.
28:39 Every person has a potential.
28:41 No, but I mean, in actual practice, let's say you're a Muslim, your children grow up as Muslims,
28:47 but at the age of 21 they decide to become Jews or Christians...
28:53 Doesn't matter.
28:55 ...registered in Catholic churches and so on...
28:58 Mormon church, doesn't matter.
28:59 ...will this still cover them?
29:01 Yes. Because every human being is treated as a potential believer.
29:06 In fact, they may become Jewish, and through the Jewish religion will discover the one God, worship God alone.
29:14 Or maybe to inherit, they must be Muslims?
29:18 Maybe, yeah, you never know.
29:20 Because the law is a wonderful law.
29:24 Listen, I'm just mentioning this because these things have been debated for centuries.
29:38 if they formally join another church, they are not only disinherited, but also, in certain laws,
29:47 a Muslim, in general, does not inherit from his Christian wife,
29:54 because they say that her money belongs to her Ummah.
29:59 And it's very cruel, because sometimes I know certain cases of women who don't inherit from
30:05 their Muslim relatives.
30:06 And I found this very...
30:08 They are not Quranic laws.
30:09 Very, very sad.
30:10 And very cruel.
30:11 They are also not Quranic laws.
30:13 They are not Quranic laws.
30:14 The Quranic laws don't say if the wife is this or that, if the husband is this or that,
30:19 or if the son or the daughter is this or that.
30:21 That's it. That's all.
30:29 The Quran says, do not change the name of the adopted.
30:38 To keep the lineage.
30:45 Okay, closing questions and remarks.
30:49 Anybody have any questions or remarks?
30:51 No, I don't think so.
30:52 But I'm very glad to hear this view of the truth.
30:57 The Quran is very clear.
30:58 It's very, very clear.
30:59 It's unfortunate that...
31:11 Now, Mahmoud raised an interesting point.
31:14 A person in the Philippines or Indonesia,
31:17 if his children become Jewish or Christian, they are disinherited.
31:21 Now my question is, is this father a Muslim?
31:24 See?
31:25 See?
31:26 Because he's probably following Hadith and Sunnah, and I don't...
31:30 never pray, and things like that.
31:32 So he's judging other people, when he's really not better than any of them.
31:36 But actually, the point is that...
31:38 Well, they may be better as Christians or Jews.
31:41 But I'm trying to say that the society, or the community,
31:44 is so well organized in some parts of Southeast Asia, that we know as a matter of fact,
31:52 that adopted children do not get inheritance. This to me is very cruel.
32:00 And I raised this question of yours. I said, what is the Quranic basis?
32:04 The Quran does not say, your believing son, or it doesn't say.
32:09 So, more than once I've thought that this has become a kind of an extra-religious element that's entered.
32:17 It's more of a social, a kind of a social concept to keep the money between themselves.
32:24 Out of hatred, if not jealousy or misunderstanding of another group.
32:30 Yet, in some way, what has amazed me is this, that if one is a Christian,
32:36 The Muslim relatives will not accept her money.
32:39 They will allow her Christian relatives to inherit from her.
32:43 So there is a little balance also.
32:45 But I can see there is no Quranic basis.
32:49 The Quran treats everybody as a potential believer.
32:52 I'm talking of the Shafi'i madhhab, I don't know about the others.
32:55 It's terrible how they see the Quran.
32:57 Yep.
33:00 Okay, there are no other questions. Yeah.
33:14 Yes, or if you have adopted and genetic children, they have to be treated exactly the same.
33:35 accepting things with guarantee and design them and accepting them as a religion.
33:39 And it's important for them to be a believer.
33:43 If you treat them as a believer,
33:48 what they are saying is not the way in which they are starting to say.
33:52 They are saying—not God—they are not a believer,
33:56 means that they are not respecting their religion and religion.
33:59 Yes. But this is not my idea. I'm only saying what they're doing.
34:05 Because I think it's very cruel.
34:08 Besides, I was telling Muskaat that they're thinking not in terms of Quran.
34:12 They're thinking in terms of social power groups,
34:16 rivaling another community.
34:19 This is a sociological phenomenon.
34:22 I tell you this because sometimes I've been consulted in the south.
34:27 I know the case of a very rich Muslim.
34:30 This is a true story. A very rich Muslim who adopted a Christian boy, and the boy grew up as a Muslim.
34:40 This Muslim was so rich, he was a little bit ignorant, and this boy built an empire, an economic empire.
34:47 You know, with an orchard of coconut trees and so on and so on.
34:53 He told me, "I am afraid," he says, "that if I die, my son will not only not inherit anything,
35:03 but the relatives will drive him out of the land."
35:07 Now, this is a terrible thing.
35:11 It is, it is, yeah, it is, yeah.
35:13 So what I told them is not, you know, philosophical or, you know,
35:18 A question from one of our people that actually happens. And so, I took a question in Tucson,
35:26 Let us find out if we can use this particular verse that we read now, if this man can write
35:36 down in his will something to set aside. Now we are anticipating that the Ulema of that area will
35:45 question it. Therefore, we raise the question whether a man can set aside as he did. And
35:53 we forewarn the relatives. We say that if they're going to make trouble, and we've looked
35:57 at it, this man will now issue a document before the Philippine government, giving all
36:03 his property as a gift, while he's alive. Therefore, this, you know, this intestate condition
36:11 will not then be applied, because there is nothing to prevent a Muslim now from giving
36:17 his whole library or his house as a gift.
36:19 So we are thinking of the possibility of him giving a gift while he is alive, to this boy.
36:26 Who built this economic empire?
36:29 But the family, they liked the boy.
36:32 But now that there is going to be money, they are beginning to hate him.
36:37 He has nothing to do with this now.
36:38 It is greed, jealousy, and
36:42 there is no doubt
36:43 it's bad money
36:44 for these people and so on.
36:46 Now I don't know what has happened,
36:47 but it is very, very pressing.
36:49 But they will tell me, "Very good,
36:52 but in their view,
36:53 he's not a member of the family."
36:57 Although some of the
36:58 Ulema and the pundits are saying
36:59 it is done, done. There is no more
37:02 adoption, no?
37:03 I don't know where in the
37:06 book it says that.
37:07 The Prophet himself had an adopted son.
37:09 Yeah, but that was then.
37:11 After that, it is no more; he is different.
37:13 Precisely, because when the Prophet
37:15 was able to marry
37:17 the wife of the adopted son,
37:20 they say that shows
37:21 that he did not have the status of a son, that is,
37:23 he cannot be treated anymore
37:26 as a son.
37:27 He is not the same as a son, so they are using
37:29 this, and all of this.
37:31 But as we say,
37:33 it only means lack of respect for God.
37:37 I don't believe it. This is not Submission anymore. This is just human beings, you know,
37:41 making up plans. But it's happening.
37:46 Insha'Allah, the morning prayer will be at 6 o'clock. And bring your notebooks,
37:50 those of you. Don't forget to bring lots of paper and notebooks.
37:55 Okay, let's recite the Fatiha.
37:56 Fatiha.
38:16 Thank you very much.