Google Cloud Speech-to-Text API (Chirp) + Gemini 2.5 Flash Non-Thinking. Treat it as a searchable index of what was broadcast, not a quotation record.
00:00:00contemporary proposals the
00:00:02currently,
00:00:04but to the point that some
00:00:07events
00:00:11if a problem arises in the people if can be historical, while the Quranic text
00:00:14evangelical I mean some events are historicist, while the Quranic text is not
00:00:16historicist. I mean there are many schools of thought. Some schools,
00:00:20as I mentioned, say that it is an understanding
00:00:24era, an understanding of the text in a specific time, and some say
00:00:27that Allah Almighty said, "He does not speak of his own desire; it is nothing but
00:00:32revelation." But the saying of Allah Almighty, "He does not speak of his own desire; it is nothing but revelation," if
00:00:36you read the context, it is exclusively in the Holy Quran, in the Holy Quran. I
00:00:40just want to point out that there are intellectual schools of thought that have
00:00:43discussed this
00:00:46to increase the political margin in controversial issue extensively for centuries. But let me just clarify a point, honestly,
00:00:49regarding ijtihad.
00:00:53We mentioned that the obvious, the obvious situation, is ijtihad in matters for which there is no text.
00:00:57Ijtihad in the text was as if it was a precedent. But
00:01:01Umar ibn al-Khattab, our master Umar ibn al-Khattab, may Allah be pleased with him, when in the time of famine, in the year
00:01:04of famine, he suspended the punishment for
00:01:08theft. So this is ijtihad in the text.
00:01:11Of course, because I tried to find an example, and
00:01:15even more than that, Umar ibn al-Khattab, may Allah be pleased with him, issued a fatwa in a matter
00:01:18that seems perfectly clear in the matter of inheritance. He
00:01:21issued a fatwa in one
00:01:23mutation in year then in the following year,
00:01:26others came to seek a fatwa on a similar matter,
00:01:30but not necessarily
00:01:32identical.
00:01:35conviction, and many So he gave them a fatwa different from the fatwa of the previous year in a matter of inheritance. Imagine!
00:01:39Uh-huh. So they objected.
00:01:42He said to them, "That was for what we judged, and this is for what
00:01:45we judge now." So there are
00:01:51are good at dealing with one is greater than Conditions for differences in the time factor, and conditions for the temporal factor, the spatial factor. The spatial factor also, currently we
00:01:54are living it, meaning in the Islamic geography, "None of you should pray
00:01:58Asr
00:02:02of causality is except... I mean, see, this specific incident, in particular, gives you an idea
00:02:05as if it's a clear
00:02:07is subject to a law, especially in lesson. Absolutely. Especially since the Prophet, peace be upon
00:02:10him, did not blame the conservatives, nor did he
00:02:13preparing the ground, at least blame the rationalists who found that the Prophet, peace be
00:02:17upon him, told us
00:02:23of the wise people who were released from or 40 years ago. This this exactly. While, for example, Ibn Hazm al-Zahiri, whose school our Muslim history, they do not prevailed for a period of time, always said that it was not permissible
00:02:27for any companion to pray Asr
00:02:30except at Banu Qurayzah, even if they did not reach
00:02:33Fajr. I mean,
00:02:35this is, in fact,
00:02:43more stable in and we found that in 17 places in embarrassing for us as Muslims, especially since its repercussions are still felt in this
00:02:47era. And it contradicts the nature of religion. I mean,
00:02:50there are diverse schools of thought and diverse opinions in all communist,
00:02:54capitalist, and liberal doctrines. There are always divergent schools, but
00:02:58you know that we are in
00:03:00dire need for Islamic proposals
00:03:03to be logical, reasonable, not contradicting
00:03:06the explicit transmitted,
00:03:09and not contradicting
00:03:11measurement stations on the sound transmitted that you focus on and explicit, nor the explicit
00:03:15thinkers to shake off this reasonable. I mean, when there are some things that blatantly contradict
00:03:18the explicit reasonable,
00:03:20many of I mean, we also
00:03:22need to respect this intellect that Allah Almighty created and
00:03:26with which He has granted many nations the ability to think.
00:03:30So when we bring contradictions, and by the way,
00:03:34I mean,
00:03:36understand why the Brotherhood does not one of the most important proposals being put forward now to save the Muslim mind is to extract it from
00:03:40the great contradictions within it, between behavior
00:03:43and emotion, between its
00:03:47thinking in this aspect and then its thinking in another
00:03:49aspect. But I want
00:03:51existence, which is your perception of this to focus on a point, which is a set of points, to exaggerate for them
00:03:55one of them. For example, one of the most painful points is that the Muslim
00:03:58mind, throughout our history,
00:04:01over the past centuries, did not always
00:04:04connect the premise and the conclusion permanently.
00:04:07And
00:04:10would waste 80 years of this has philosophical reasons that I will try to explain, meaning that it has become
00:04:14ingrained in contemporary Islamic thought
00:04:18that we must act and not worry about
00:04:21current interest you express your mental perception of this the outcome, knowing that Allah Almighty stipulated in the Holy Quran
00:04:24that He will not intervene with direct
00:04:27divine power to save us unless
00:04:31we exhaust all
00:04:34the reasons leading to victory, the premises,
00:04:37of course. So if they exhaust all the premises,
00:04:41Allah will intervene. Allah Almighty
00:04:45and work in says in Surah Al-Anfal, "When you sought help
00:04:47from your Lord, and He answered you, 'Indeed, I will reinforce you with a thousand of the angels,
00:04:51coming in succession.'" And Allah made it not but good tidings and to reassure your hearts
00:04:55thereby. And victory is not but from Allah. Indeed, Allah is Exalted in Might and Wise. It comes after
00:04:59that, "When He overwhelmed you with slumber as security from Him, and sent down upon you from
00:05:02the sky water to cleanse you
00:05:04personalities from thereby and remove from you the evil of Satan and to strengthen your hearts
00:05:07and make your feet firm thereby."
00:05:11progress well in But this was not just because they were believers and did nothing. Muhammad, peace be upon
00:05:14him, listened to the advice of Al-Hubab
00:05:18ibn al-Mundhir to change the location, and also
00:05:21the deployment of forces, and the selection of
00:05:25a specific type, meaning that he exhausted his efforts in this matter.
00:05:28This set of points, I mean,
00:05:31should have been taken into account by the Muslim mind so that we would not
00:05:35fall into catastrophic results.
00:05:38It was even until this moment,
00:05:41and it was, I mean, Islam does not mean the disabling
00:05:45of the mind, nor does it mean separating
00:05:49the result from the premise. Absolutely, absolutely. How can you separate the premise from
00:05:53the result? Is it revelation or is it reason and consultation in the battle?
00:05:56Absolutely, absolutely. I mean, what I want to get to
00:06:00is that among the conclusions that we have reached is that there are a number
00:06:04of points that need to be re-examined.
00:06:07This is one of the points. How do you convince the Muslim mind
00:06:11that, "No, brother." How do you convince him
00:06:13that the era of miracles has ended? By the way,
00:06:17the Pakistani philosopher Muhammad Iqbal came up with something very wonderful.
00:06:21He spoke about the secret and philosophy of the seal of prophecy.
00:06:24Why was prophecy sealed with Muhammad, peace be upon him?
00:06:28He reached the conclusion that the human intellect has reached the stage
00:06:31of intellectual weaning, so it must
00:06:34rely on itself to reach
00:06:37the truth between the premise and the conclusion, independently,
00:06:41independently
00:06:43of
00:06:46miracles and wonders. To the extent that
00:06:49Sheikh Jawdat Said quotes Abu Hamid Al-Ghazali
00:06:53with a very beautiful idea. Abu Hamid Al-Ghazali, I mean, more than
00:06:56900 years have passed since his time. Abu Hamid says, "If
00:06:59someone told me that
00:07:02three, and the proof of my
00:07:04truthfulness is that I will turn this stick into a serpent, I would not believe him,
00:07:08even if he turned the stick into a serpent." Even though he turned the stick into a serpent, this
00:07:12was nine centuries ago, nine centuries ago. How did Abu
00:07:16Hamid Al-Ghazali reach such a conclusion? Because the intellect has evolved and reached
00:07:20the stage of intellectual weaning, such that
00:07:23for it, intellectual
00:07:26axioms cannot be
00:07:28conquered by
00:07:31proposals. I mean, unfortunately, in
00:07:35take into account that
00:07:37the era of miracles has stopped, according to the explicit
00:07:41Holy Quran. When I was in prison, we had the
00:07:44opportunity to read the Quran word
00:07:48by word and line by line. You know, in our free time,
00:07:53the Holy Quran, the polytheists asked the Prophet, peace be upon him, to
00:07:57bring them a sign, as the former ones were given. And he refused, saying, "Say, 'Travel through
00:08:01the land and observe how He originated creation.'" Say, "Travel through the land and observe
00:08:05the dominion of the heavens and the earth." Is it true?
00:08:08Was I but a human messenger? Meaning
00:08:11that with the coming of Muhammad, peace be upon him, humanity moved
00:08:15to a stage, a stage of utmost
00:08:18importance, and it became subject to the cosmic
00:08:21laws. And here I must
00:08:24also point
00:08:25out
00:08:29that the results of not linking the premise
00:08:31to the conclusion are that people have not, over
00:08:35our Islamic centuries, ingrained in themselves that
00:08:39everything follows a fixed law.
00:08:43Even our great scholars and philosophers, Abu Hamid Al-Ghazali and Ibn Taymiyyah, may Allah have mercy on
00:08:47them, what did they know about the ranks of existence?
00:08:51The ranks of existence were, for them, first, the objective
00:08:54existence, this microphone, tangible,
00:08:57palpable.
00:09:00Then comes after it the mental
00:09:04objective existence.
00:09:06And by the way, the mental perception does not resemble between
00:09:10two people. Meaning, how not? Meaning that
00:09:14your perception, huh? Exactly. So you mean everyone
00:09:18has a separate copy from the other, called the mental
00:09:20image. Correct. Then after
00:09:24that comes
00:09:26the verbal existence, or the linguistic existence, which is how
00:09:32thing, and then how you transmit it to
00:09:35others. Then comes the fourth existence, which is the written
00:09:38existence. And why was the written existence more accurate?
00:09:41Because it was not affected by the process
00:09:44of transmission that occurs through
00:09:48verbal existence, because it is an
00:09:51objective existence. Also, writing. Exactly. Meaning,
00:09:55when you
00:09:58read the Holy Quran, why are you completely assured of its authenticity
00:10:02and accuracy? Because it was written from the very first moment, and people transmitted it through
00:10:05generations, and there was no difference between
00:10:07the two versions. While the verbal,
00:10:11for example, after 100 or 50 years, the Sunnah was recorded.
00:10:14And the same applies to Christianity. I mean, one of the problems
00:10:17in Christianity is that it was not recorded until approximately 150 or 200 years
00:10:21later. And therefore,
00:10:24the mental image through verbal
00:10:27existence changed from one person to another to another.
00:10:31And you know the experiments that were done where
00:10:34information was put on a piece of paper, then folded, then given
00:10:38to someone to read. He reads it, then he transmits it to the other person
00:10:41as his mental perception of it. So he transmits it, then the second
00:10:44transmits it to the third, then the fourth, then the tenth. Then they are surprised when the tenth
00:10:47opens the paper, and what was presented here is completely different from what was
00:10:51here. This is the problem of human beings. From here, Sheikh
00:10:55Jawdat Said came up with a truly
00:10:58wonderful idea that the ranks of existence are not four, but
00:11:02five. There is a customary
00:11:06existence preceding the objective existence, and based on this customary
00:11:10law that Allah Almighty
00:11:12created, He created creation.
00:11:15Uh-huh. Customary, meaning from the laws of the universe.
00:11:19Exactly. Oh, the law. Even among the
00:11:22funny things was that one of our friends, Dr.
00:11:26Hamza Al-Hamzawi, whom you might know, who resides here in Damascus, he had a saying
00:11:30during some lessons:
00:11:31He says
00:11:34that the Holy Quran asserts that the law
00:11:37is fixed. By the way, some
00:11:41researching scholars say that even mutation
00:11:44is subject to a fixed law. Even
00:11:48chemistry and sciences is subject
00:11:51to a law. It is not like that, it is not random, it is not random.
00:12:03Professor Hamza says, "I find that the Holy Quran is strict in
00:12:07the matter of the constancy of the law, and yet it talks about miracles." So what he
00:12:11reached, he says, is that what his thought concluded is that even
00:12:14miracles are subject to a law that can be discovered someday.
00:12:17I mean, I don't, it's not
00:12:20necessary to adopt this argument, but I present it as
00:12:24an idea. The idea
00:12:27wonderful, and if we truly believe that everything
00:12:32social issues,
00:12:34by the way, I mean, Abdul Karim Zidan, may Allah have mercy on him,
00:12:38wrote a very wonderful book
00:12:41called "Divine Laws" more than 30 Iraqi thinker,
00:12:45one of them is the law
00:12:47of oppressors, the law
00:12:50of the arrogant, the law of the weak, the law
00:12:57of thinkers, as laws,
00:13:01and these laws are, as some
00:13:04of our scholars and sheikhs say,
00:13:08social sciences than their stability in physical sciences,
00:13:11because the Creator, glorified be He, look what He says:
00:13:15"Such was the way of Allah with those who passed on before, and never
00:13:18will you find in the way of Allah any change, and never will you find
00:13:21in the way of Allah any alteration." And that is why Ibn Khaldun said,
00:13:26"Okay, okay." So if there are
00:13:29indeed problems, very big problems
00:13:32in the depth of this Islamic thought throughout the
00:13:35centuries, we are in dire need of great
00:13:40dust. Okay. Including reconsidering
00:13:45the texts attributed to the Prophet, peace be upon him, especially
00:13:49in political matters, and perhaps not necessarily, but
00:13:52what brought us here are the revisions
00:13:56that I meant, which began in 1992,
00:13:59and what I mentioned now are mostly intellectual
00:14:03revisions. And let's not forget here, for example, if you remember, when
00:14:06we spoke before filming, we talked about the book
00:14:09"Why Did Muslims Decline and Others Progress?"
00:14:13by Shakib Arslan, and "What Did the World Lose by the Decline of Muslims?" by Abu al-Hasan
00:14:16al-Nadwi. Okay, but my question now, in addition to
00:14:20the intellectual revisions, what did you hear from the detainees
00:14:23about the political revisions? Some leaders,
00:14:27just allow me, after years and years, said, "We made mistakes."
00:14:31Yes, we made mistakes, but this word "we made mistakes" has a
00:14:34price. So let me focus on the most important points that
00:14:37they mentioned. The first point they mentioned was that one of our biggest
00:14:41mistakes was clandestine work. This clandestine
00:14:43work led to catastrophic
00:14:46results from the perspective that the ideas
00:14:50put forward were not scrutinized. When the situation is
00:14:54not, but is public, you
00:14:57can discuss these ideas, whether they are correct or incorrect. But what happened
00:15:01in political life, I mean, it was not even and it was not, but it was
00:15:04possible
00:15:08to have some intellectual life, and although I do not claim, I do not
00:15:11deny at all the link between political
00:15:14life and intellectual life, to the extent that after seven
00:15:18years of research and study in 1999, what made
00:15:21us join and participate in the committees for the revival of civil society?
00:15:25Professor Al-Ustaizaki, Professor Ali Abdullah, Fayez Sarrar,
00:15:29and Anwar al-Bunni. Our conviction was that
00:15:32our ideas cannot
00:15:36society without a political framework. Our conviction,
00:15:39you mean, as Islamists, you are talking about. Of course, I was talking about that we
00:15:43were, I mean, in that sense, how can I influence
00:15:47there is no political margin,
00:15:49because whenever you come with a dissenting
00:15:52opinion or a proposal
00:15:56that is not necessarily wrong,
00:15:59you are heavily attacked, and many of your
00:16:03intellectual opponents seek the help of the authority to suppress
00:16:06and arrest you. So
00:16:09this is one of the points where we linked
00:16:13intellectual work with political work,
00:16:16and we found that to promote our ideas, it is necessary
00:16:20to engage in politics
00:16:23the country so that you can deal with people
00:16:27more positively. I return to the idea
00:16:29of
00:16:32clandestine work. What were the results of clandestine work? As I said,
00:16:36the ideas were not discussed properly. Second,
00:16:40Islamists were dragged to prisons
00:16:41on the charge of clandestine work,
00:16:45while the core or essence
00:16:49of the problem was that the totalitarian
00:16:51genocidal regime does not want any intellectual life, so it uses this as an excuse against you. So why
00:16:55do you give it this excuse? Well, what
00:16:59should have been done? At that time, we had an alternative. What
00:17:03is the alternative? The public alternative. When
00:17:05you are practical, then this brought us to another extremely
00:17:09important point. My
00:17:13of those who were released from prison in 1992 and thereafter
00:17:17put it this way: Why did the Islamist current not
00:17:20separate early on between dawa (preaching) and politics?
00:17:24Notice that Islamists, in general,
00:17:29charitable work, relief work, da'wah
00:17:32(preaching) work, educational
00:17:35and intellectual work much more than they are good at dealing with
00:17:38political work. Political work is in direct conflict with the
00:17:41existing authorities under dictatorial authorities in the Arab
00:17:44world. So why do you go into
00:17:48early conflict before
00:17:51intellectually, on this
00:17:54matter? This point was
00:17:57overlooked, so some
00:18:00prisons and became wise men used to say,
00:18:04"Let us separate between preaching and politics."
00:18:07We are good at positive engagement
00:18:10in the field of preaching and education. And by the way, there is
00:18:14a very important book by Khalil Al-Anani,
00:18:17titled "Inside the Muslim Brotherhood." He talks about
00:18:20the disasters that occurred in politics versus
00:18:24the innovations that occurred in charitable work,
00:18:27relief work, and educational work.
00:18:31And everyone knows that the experience Omar
00:18:34al-Tilmisani went through with Sadat at the beginning of his era,
00:18:38after the death of Gamal Abdel Nasser, and then the coming of Sadat, how
00:18:42this harmony occurred
00:18:45educational, da'wah,
00:18:47and intellectual points, and leave politics
00:18:50to us. I do not agree with abandoning
00:18:54politics entirely,
00:18:57but the importance of separating between da'wah and politics
00:19:00is truly something we desperately need now, even
00:19:04regarding the problem that arose recently
00:19:07concerning the Muslim Brotherhood's decision not to dissolve
00:19:10themselves. I truly
00:19:13want to dissolve themselves from the perspective that they demand partisan life,
00:19:17so how can they dissolve themselves when they consider themselves a partisan
00:19:21group? They
00:19:22recall
00:19:26the tragic past of what Gamal Abdel Nasser did when he dissolved parties,
00:19:29and consequently, the country went into dictatorship.
00:19:33I also understand that they view, from a psychological
00:19:36perspective, that the decision to dissolve or the decision,
00:19:40perhaps,
00:19:43perhaps,
00:19:48strenuous efforts they made. All of this must be taken into
00:19:51account, but on the other hand, you
00:19:54should study what is the immediate,
00:19:58in separating between
00:20:00politics
00:20:02and da'wah. My assessment is that they are proficient in relief
00:20:05and da'wah.
00:20:08And it is not necessary
00:20:10for a religious
00:20:12man who has great advantages in a certain field to be proficient in politics.
00:20:16Now, it is possible for the children of these Islamists to be
00:20:20active
00:20:22political work in different ways,
00:20:25in various fields, and then they can produce
00:20:29better results. Aha.
00:20:32Well, honestly, you mentioned several points. Let me
00:20:36comment on them one by one. The last point,
00:20:39perhaps we need
00:20:42the Brotherhood to be part of this discussion.
00:20:45First, second, Necmettin Erbakan, may Allah have mercy on
00:20:48him, says, "Muslims, and it is not necessary for them to belong to
00:20:51partisan groups and parties
00:20:55in this manner."
00:20:58Then,
00:21:01politics, it should not affect
00:21:04work. We, at present, in our Arab and Islamic countries, are in dire need
00:21:07to restore moral integrity. Our problem is not
00:21:11only currently a weakness in intellectual integrity; there has been a decline
00:21:15in moral integrity. Who plays
00:21:18the role? The preachers play
00:21:22it. Thinkers. Then there is a very important point. You
00:21:26know that a preacher
00:21:28adheres to a minimum that cannot be
00:21:31crossed in the system of ideals and moral values.
00:21:35It is not possible for him. He has
00:21:39a certain ceiling he will stop at, while a politician has
00:21:43flexibility. True, even if it is legitimate
00:21:46politics. So when a politician
00:21:51speaks from
00:21:53this ideal model,
00:21:56what will be the result? There will certainly
00:21:59be a conflict with principles
00:22:02and values. If they are
00:22:05flexible, they will conflict with principles and values, and if
00:22:09they are rigid, they will conflict with the existing
00:22:12reality and the international community, and so on. Exactly. Then I want
00:22:15to move to a point that had enormous effects.
00:22:19It is the introduction of the idea of violence into the Muslim mind,
00:22:22meaning, meaning that the idea
00:22:26of violence is not an Islamic
00:22:30idea. How? Let me tell you.
00:22:33See, jihad has conditions.
00:22:38the mujahid
00:22:41the non-mujahid. And jihad cannot
00:22:45take place except after the establishment of an Islamic state. Look at the Indian
00:22:49thinker,
00:22:52the wise man, his name is Wahid uddin Khan. He wrote a very
00:22:56important book titled "The Wisdom
00:22:59of Religion." He concluded that there are things
00:23:03required of
00:23:06a believer in this religion to believe in
00:23:10from the very first moment he becomes a believer, as soon
00:23:13as he utters the two testimonies of faith. He is required to do one, two, three,
00:23:16four, five.
00:24:07Our meeting today on the land of beloved Baghdad,
00:24:10the capital of authentic Arabism, is a historic opportunity
00:24:14to renew the covenant between us as Arab
00:24:16states.
00:24:21Serious steps towards national recovery have begun,
00:24:24stemming from a firm belief that
00:24:27Syria is for all
00:24:28Syrians.
00:24:36Syria was and will remain a part of
00:24:40the heart of this nation, and it now extends its hand
00:24:43to you from the standpoint of partnership, responsibility,
00:24:46and the desire to build a future befitting its history.
00:25:03Syria has left the trench of conflicts to take its
00:25:06place and position at the table of security
00:25:08making.
00:25:11The Syrian Arab Republic joined the international
00:25:14coalition against
00:25:15ISIS.
00:25:22It took a historic step by integrating armed
00:25:25groups in the northeast into
00:25:28national state institutions. Parliamentary life resumed,
00:25:31and we began prosecuting those involved in
00:25:35violations during the era of the former regime.
00:25:39We are now cooperating with full transparency with
00:25:42the Organization for the Prohibition of Chemical Weapons
00:25:45and the International Atomic Energy Agency to close
00:25:49those files, technically
00:25:51and institutionally.
00:25:54Nations that are tested by fire emerge stronger,
00:25:57more resilient, and more immune. And the Syrians have chosen
00:26:01to be builders of a better and stable tomorrow. In
00:26:04our new Syrian policy, we believe that true
00:26:07security is embodied in states capable of protecting
00:26:11their peoples.
00:26:17Oh Syria, we are with you until the top,
00:26:20O believers.
00:26:24Syria, we are with you
00:26:26until death.
00:26:35This is a stand for survival and to confirm that we are
00:26:38clinging to this land and will never leave it.
00:26:55To affirm that Syria is one and united, and the Syrian
00:26:59people, in all their factions, are one.
00:27:30We are all one people. All the governorates of Syria are one, and the Syrian
00:27:34people are one, and we are against Israeli interventions.
00:28:39Welcome, dear viewers, to a summary of the most important and latest
00:28:42news: The Syrian Ministry of Energy and the Iraqi Ministry of Water Resources
00:28:46signed the minutes of the bilateral technical meeting between the two countries,
00:28:49chaired by the Assistant Minister of Energy for Water and Electricity Affairs
00:28:53and the Technical Undersecretary of the Iraqi Ministry, with the participation
00:28:56of technical delegations, with the aim of enhancing cooperation in the management
00:29:00of shared water resources. The minutes included
00:29:03an agreement to activate tripartite coordination between Syria, Iraq, and Turkey
00:29:07regarding transboundary waters in the Euphrates River, the establishment
00:29:10of joint hydrological
00:29:13the river, the exchange of water data and information, and the conduct of periodic
00:29:17tests of water quality, in addition to developing
00:29:20technical cooperation and exchanging expertise in water resource management
00:29:24and monitoring and operating
00:29:26dams.
00:29:30Minister of Finance Muhammad Yasser Bernia discussed with Minister of Communications
00:29:34Abdul Salam Heikal ways to finance digital transformation projects
00:29:37and develop the digital infrastructure in Syria, and mechanisms for securing
00:29:41the necessary grants and funding to implement technical projects with