Tidak Paham Hukum Syariah Malah Berpatokan Dengan Berita Media

[00:00:01]You want to pick and choose from the Fox News narrative that you actually trying to change that stance and say right what does Sharia law say? Do you have a book of Sharia law at home?

[00:00:12]>> I asked you so I could learn.

[00:00:13]>> No, you were telling me do you have a book? Okay. Do you have a book on Sharia law?

[00:00:17]>> No.

[00:00:17]>> And you make judgments and you b Okay, I have a book on atheism. I think it's based on nonsense but I give the intellectual epistemic respect to read your worldview. But you've come here and science. You've come here blasze almost arrogant. I don't want to judge you. And saying you know it's all rubbish. I'm not going to take any of his arguments. I know better than you which you said that. And I do agree in physics you do. And you've come here making judgments on Sharia law. You don't even have a book on Sharia law.

[00:00:45]>> That's why I asked questions. [applause] >> And the point is I'm sorry. That's why I asked questions. I asked you questions so I could learn. I asked what you thought. Yes. as someone whose opinions I'm [clears throat] supposed to respect.

[00:00:59]And I wanted to know, did you think it was wrong? And I wanted to know why.

[00:01:02]There's no sense why homosexuality is wrong. I wanted to know what common sense tells you that homosexual is wrong except some self-proclaimed prophet telling you with no evidence.

[00:01:12]>> There's a different point. Okay.

[00:01:14][applause] >> Okay. Let let me let me let me ask let me ask Professor Cross a question. Why is why is incest wrong?

[00:01:24]It's It's not clear to me that it's wrong. Okay.

[00:01:27]>> It's clear to me. There's a There's never No, no. Listen, listen to me. Le me.

[00:01:36]>> Wait, wait. Let's just Let's give him Let's give him the respect, please. He's got a >> Ask me a question, and if you want me to answer, I will.

[00:01:41]>> Of course. Do it.

[00:01:42]>> Okay. The point is most societies had have a taboo on incest, and and it's an empirical one. Generally, incest produces genetic defense.

[00:01:51]>> Yes.

[00:01:52]>> Okay. Uh [snorts] and so the so in in in general there's a physiological reason and a and a societal one why incest is wrong.

[00:02:01]>> Yes.

[00:02:02]>> Okay. But if you ask me the question is it and this is an interesting question. We are in by the way it's an ingrained there's an in ingrained incest taboo in almost all societies for that reason.

[00:02:14]>> Sure.

[00:02:15]>> Because societies want to persist. So it it works. But if you asked me a priori for example, [snorts] the question if a brother and a sister loved each other and used contraception, is is there something absolutely morally wrong about that? I'm I and that by the way and it was once and they went off and it didn't affect anything else. I'd have to think about it because I don't think there's any absolute condemnation of that fact. If they love each other and care for each other and they go off and it doesn't affect anything else, I I would I recommend it? No.

[00:02:51]>> Would I be particularly happy about it?

[00:02:53]But would I would I be willing to listen to those arguments if they were rational? Maybe. Okay, good. So see this is precisely the point I'm trying to make professor Krauss is that I find it quite interesting someone who adopts an atheist position would have strong moral judgments about religious tradition whereas your moral judgments at best are relative and subjective now when you look about moral theory from an Islamic perspective and a religious perspective you see that objective morals like even pointing the figure and saying you know you're wrong you're nonsense Sharia law is backward these kind of strong emotive I think we can only be that emotive and strong in an objective sense if you have God as a grounding for your objective moral values. Because if you take God out of the picture, he's the only concept that transcends human subjectivity. Social pressure, you know, that doesn't work. Look what happened in Nazi Germany. You know, for example, evolution makes it end up being ephemeral and empty. If you look at the philosopher of science, Michael Rules, he said, you think loving thy neighbor as thyself is like you're referring above and beyond yourself. But essentially it has no true meaning. It's just a product of survival and reproduction. So from this perspective you don't have an ontological grounding for objective moral truths. The best you could do what a lot of atheists have done is well we believe in moral re realism which is moral truths are just moral truths because they are. Well Islam just is and the prophet Muhammad upon him he's just is and the Quran just is. That's not an argument. So the reason I asked you that question sir was to say how on earth from an intellectual perspective can we point the finger at religions from a moral perspective and especially today's been the irony is most of your articulation against Islam has had a moral vibe to it not a rational one because you didn't deal with the premises of my argument I did you no you didn't you talked about infinity and >> I talked about causality infinity the kind the words that you were throwing out >> yes and what did you say about causality >> I said in fact that it's quite likely that beginning of the universe causality isn't a good question but you understood the physics though your presupposition >> no it's not my presupposition >> it's time doesn't exist >> space doesn't exist >> okay think about the the statement something produces an effect >> where is time as a definition there >> produces >> no it could be a cause it could be it could be a it could be atmporal >> what do you mean atoral you explain to me clearly what you mean in a physical way and okay don't just give me English language give me give me a physical example.

[00:05:18]>> Okay, let me give you like like your nothing is a physical example. Yeah.

[00:05:21]>> Well, you haven't described what my nothing is yet. You you you read the preface like a number of people did, but I don't know if you go got very far in.

[00:05:27]>> Actually, I read the whole book. I I liked it.

[00:05:29]>> What's my nothing?

[00:05:31]>> Your nothing is >> What is my nothing?

[00:05:32]>> Your nothing is quantum.

[00:05:34]>> No, >> it is.

[00:05:35]>> No. No space, no time, no laws, no nothing.

[00:05:38]>> But that's still a quantum haze.

[00:05:39][applause] >> No, that is >> No, there's no quantum. There's no universe. There's no universe. Nothing.

[00:05:46]Zero zip nada. So why did you say in your own book then that we were reduced to our own quantum haze?

[00:05:53]>> Hamza, can I can I >> Well, he took a lot of my time. He took a lot of my time.

[00:05:57]>> Yeah.

[00:05:57]>> Well, did you I >> dissolving into a discussion.

[00:06:00]>> So we'll we'll continue the discussion of defecating.

[00:06:03]>> No, of course. The point of interpretation. For example, the Quran, for example, if we read the whole of the Quran holistically, we understand that it's probably the only religious book that gives you tools of interpretation.

[00:06:13]For example, the Quran says there are some open-ended verses, ambiguous verses, and they specified. So in linguistics, this is called intra and interextuality. Now, therefore, it creates a scope of interpretation. Yes, I agree there's interpretation, but there are some things that are lie outside of the scope because you don't know the language, you don't know the interpretive tools, you don't follow the scholarly tradition, etc. So, there is, yes, I agree a scope of interpretation, but it's it's fixed. So, that in in essence is a red herring. The point I want to get to >> what's different about that than say bibl Christian uh uh um uh theology theological different interpretation of the Bible.

[00:06:47]>> Well, that's very interesting. Well, for example, in the Protestant tradition, the reason they moved away from the Catholic Church is because they said, "Look, this is me in my book and I could interpret the way I want." But now, a lot of Protestants are coming back to the Catholic tradition because they're saying, "How do I understand God's word?" And that's why they see the church entity as an interpretive authority. Do you see? So, obviously, they have their own confusions, but the book doesn't tell it how to interpret it. That's that's what you have the German school of systematic theology.

[00:07:10]>> You got the Catholic Church which now accepts evolution for example would say you're right the book doesn't tell us how to interpret this uh ridiculous first >> but I just want to get back to my original point which is if >> so there's nothing unique about it. You keep pretending Islam is unique and I don't see it.

[00:07:25]>> Can we deal with a point at a time?

[00:07:27]>> Okay. Yeah. No, no, but you throw these things out.

[00:07:29]>> We believe Islam is not unique. If I don't challenge them then they'll believe Islam is unique. We believe it's a universal message that believes one true God. Don't enslave yourself to your ego and your and your desires and the beast aspects of man or to the social pressure. L'Oreal because I'm worth it.

[00:07:43]But free yourself. Free yourself from these free yourself from these shackles and worship the divine which gives you true freedom. Cuz if you want real liberty interesting the word in the Arabic language means soul or self and it comes from the trilateral self. Which one?

[00:07:58]>> Both in different contexts. Okay. We just be nuanced. Okay. Not reductionist.

[00:08:02]So >> what's a soul? You want to tell me what a soul is?

[00:08:05]>> Well, when you die you'll find out. Let me just get my point.

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