Call in for Our LIVE shows:

North America: 301-768-4841

Israel: 02-65-00-151

The Splitting of the Jewish Sea – Phantom Nation [audio] ๐ŸŽง

Islamic aggression out of Gaza and those who support it.

Phantom Nation 02April2018 – PODCAST


or listen LIVE:

Mondays: 10am ET / 5pm Israel


Follow Shaโ€™i ben-Tekoaย on Facebookย here. ย 

Buy Shaiโ€™s โ€˜Atomic-bombโ€˜ of a book called, โ€˜Phantom Nationโ€™ย here.

Read the amazing reviewsย here.

ย Follow ALL our showsย on ourย exciting and unique facebookย page!



Musicians Featured on Shaโ€™i ben-Tekoaโ€™s Show

Daniel Ahaviel โ€“ 03-616-5628

Sinai Aviel โ€“ 052-824 -8407

Yossi Azulay โ€“ย 03-522-6264

Yehuda Glantz โ€”ยย 02-624-9108

Hillel Goldblum โ€“ ( no contacts available )

Gavriel โ€“ย

Gurwitz, David โ€“ย

Heart & the Wellspring (Carmi Naor and Hilik Frankโ€“ 077-322-0338, 054-483-7397

Yosef Karduner โ€“ย

Mercaz HaRav Yeshiva Youth โ€“ 054-497-9463 โ€œMemory of Eightโ€ album

Miki Rosenbaum โ€“ 03-936-9799

Simply Tsfat โ€“ 06-692-1906,ย


1 Comment on The Splitting of the Jewish Sea – Phantom Nation [audio] ๐ŸŽง

  1. Salam Shai,

    1) Islamic caliphate with the centre being Jerusalem is prophesied it will be ruled under Sharia in which Jews and Christians and Muslims will live under god law affirming the following verse:

    “Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allah ] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of Allah, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what Allah has revealed – then it is those who are the disbelievers.”

    The two state solution has failed miserably and is not a viable option for peace.

    Yunus Ibn Maysarah relates that the Prophet Muhammad ๏ทบ said,
    ู‡ูŽุฐูŽุง ุงู„ุฃูŽู…ู’ุฑู ูƒูŽุงุฆูู†ูŒ ุจูŽุนู’ุฏููŠ ุจูุงู„ู’ู…ูŽุฏููŠู†ูŽุฉู ุŒ ุซูู…ู‘ูŽ ุจูุงู„ุดู‘ูŽุงู…ู ุŒ ุซูู…ู‘ูŽ ุจูุงู„ู’ุฌูŽุฒููŠุฑูŽุฉู ุŒ ุซูู…ู‘ูŽ ุจูุงู„ู’ุนูุฑูŽุงู‚ู ุŒ ุซูู…ู‘ูŽ ุจูุงู„ู’ู…ูŽุฏููŠู†ูŽุฉู ุŒ ุซูู…ู‘ูŽ ุจูุจูŽูŠู’ุชู ุงู„ู’ู…ูŽู‚ู’ุฏูุณู ุŒ ููŽุฅูุฐูŽุง ูƒูŽุงู†ูŽ ุจูุจูŽูŠู’ุชู ุงู„ู’ู…ูŽู‚ู’ุฏูุณู ููŽุซูŽู…ู‘ูŽ ุนูู‚ู’ุฑู ุฏูŽุงุฑูู‡ูŽุง ุŒ ูˆูŽู„ูŽู†ู’ ูŠูุฎู’ุฑูุฌูŽู‡ูŽุง ู‚ูŽูˆู’ู…ูŒ ููŽุชูŽุนููˆุฏูŽ ุฅูู„ูŽูŠู’ู‡ูู…ู’ ุฃูŽุจูŽุฏู‹ุง
    โ€œThis matter (the Caliphate) will be after me in Madinah, then in Al-Sham, then in the peninsula, then in Iraq, then in the City (Constantinople), then in Bait ul-Maqdis (Jerusalem). If it is in Bait ul-Maqdis, its home country is there, and no people will be able to remove it, so it will return to them forever.โ€ [Ibn Asakir, 368]

    You have to understand that the groups like ISIS, al Qaeda want to establish a legit caliphate because they fear being disbelievers because the verse says so.

    Contention 2: The obligation to establish a Khilafa is not mentioned in the Quran, and therefore not an obligation.
    1. The obligation can be derived from the Quran directly
    2. Every verse that mentions a law that must be implemented is an evidence for the obligation to establish an authority to implement that law
    3. Ali Abdul Raziq was the first contemporary scholar to make the claim there was no evidence in the quran for the obligation of the khilafa โ€“ and his views were deconstructed as completely inaccurate and incorrect]
    Full Response:
    Neither is the issue of the obligation to pray 5 times a day mentioned in the Quran explicitly, nor are the details of the pillars and sunnan of the prayer. While the Quran does contain many rules and details, it also directs us to the Prophetic sunna being the second primary source of legislation, and that the sunna is a necessity to explain and expand upon the Quran. As mentioned in the Quran –
    ูˆูŽุฃูŽู†ุฒูŽู„ู’ู†ูŽุง ุฅูู„ูŽูŠู’ูƒูŽ ุงู„ุฐู‘ููƒู’ุฑูŽ ู„ูุชูุจูŽูŠู‘ูู†ูŽ ู„ูู„ู†ู‘ูŽุงุณู ู…ูŽุง ู†ูุฒู‘ูู„ูŽ ุฅูู„ูŽูŠู’ู‡ูู…ู’ ูˆูŽู„ูŽุนูŽู„ู‘ูŽู‡ูู…ู’ ูŠูŽุชูŽููŽูƒู‘ูŽุฑููˆู†ูŽ
    We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Qur’an), that you may explain clearly to men what is sent down to them, and that they may give thought (16:44)
    While taking this into account – in the case of the Khilafa there are several evidences in the Quran which have been used to state its obligation both directly an indirectly.
    Some scholars have used ayat from the Quran to indicate the obligation directly โ€“ for example Imam Qurtubi uses the verse from al-Baqarah โ€œAnd when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority (Khalifa).” The Imam comments that this verse is the origin/ root in the issue of appointing an Imam and Khalifa who is to be listened to and obeyed and who unites the Muslims. The Imam then continues to state that there is no recognised difference among the umma and scholars upon the obligation to establish such a Khalifa.
    ูˆูŽุฅูุฐู’ ู‚ูŽุงู„ูŽ ุฑูŽุจู‘ููƒูŽ ู„ูู„ู’ู…ูŽู„ูŽุงุฆููƒูŽุฉู ุฅูู†ู‘ููŠ ุฌูŽุงุนูู„ูŒ ูููŠ ุงู„ู’ุฃูŽุฑู’ุถู ุฎูŽู„ููŠููŽุฉู‹
    ู‡ูŽุฐูู‡ู ุงู„ู’ุขูŠูŽุฉู ุฃูŽุตู’ู„ูŒ ูููŠ ู†ูŽุตู’ุจู ุฅูู…ูŽุงู…ู ูˆูŽุฎูŽู„ููŠููŽุฉู ูŠูุณู’ู…ูŽุนู ู„ูŽู‡ู ูˆูŽูŠูุทูŽุงุนูุŒ ู„ูุชูŽุฌู’ุชูŽู…ูุนูŽ ุจูู‡ู ุงู„ู’ูƒูŽู„ูู…ูŽุฉูุŒ ูˆูŽุชูŽู†ู’ููุฐู ุจูู‡ู ุฃูŽุญู’ูƒูŽุงู…ู ุงู„ู’ุฎูŽู„ููŠููŽุฉู. ูˆูŽู„ูŽุง ุฎูู„ูŽุงููŽ ูููŠ ูˆูุฌููˆุจู ุฐูŽู„ููƒูŽ ุจูŽูŠู’ู†ูŽ ุงู„ู’ุฃูู…ู‘ูŽุฉู ูˆูŽู„ูŽุง ุจูŽูŠู’ู†ูŽ ุงู„ู’ุฃูŽุฆูู…ู‘ูŽุฉู ุฅูู„ู‘ูŽุง ู…ูŽุง ุฑููˆููŠูŽ ุนูŽู†ู ุงู„ู’ุฃูŽุตูŽู…ู‘ู ุญูŽูŠู’ุซู ูƒูŽุงู†ูŽ ุนูŽู†ู ุงู„ุดู‘ูŽุฑููŠุนูŽุฉู ุฃูŽุตูŽู…ู‘ูŽ
    The first contemporary scholar to try to deny the obligation of the Khilafa โ€“ Ali Abdul Raziq โ€“ put forward the argument that there was no evidence from the Quran used, writing in his book al-Islam wa usul al-Hukm (Islam and the foundations of government):
    โ€œWe do not find any of the previous scholars who made the claim that the establishment of the Imam is an obligation, trying to establish evidence for that claim using any verses from the Book of Allahโ€
    ยซู„ู… ู†ุฌุฏ ููŠู…ุง ู…ุฑ ุจู†ุง ู…ู† ู…ุจุงุญุซ ุงู„ุนู„ู…ุงุก ุงู„ุฐูŠู† ุฒุนู…ูˆุง ุฃู† ุฅู‚ุงู…ุฉ ุงู„ุฅู…ุงู… ูุฑุถ ู…ู† ุญุงูˆู„ ุฃู† ูŠู‚ูŠู… ุงู„ุฏู„ูŠู„ ุนู„ู‰ ูุฑุถูŠุชู‡ ุจุขูŠุฉ ู…ู† ูƒุชุงุจ ุงู„ู„ู‡ ุงู„ูƒุฑูŠู….ยป
    With this particular argument, Ali Abdul Raziq was trying to dismiss the obligation of the Khilafa by stating that there was no evidence for it from the Quran, which was based upon his claim that if there were then the scholars would have used it. As has already been highlighted with the quote of Imam Qurtubi, this was a wholly inaccurate claim.
    One of the many rebuttals and outright rejections of the views of Raziq, was authored by Sheikh al-Khidr Hussein (one of the great scholars of the early 20th century who was Sheikh of al-Azhar for a time), who addressed this argument with the following:
    โ€œSome of the people of knowledge use as evidence for the Imama the words of Allah โ€“ Oh you who believe, obey Allah and obey the Messenger, and those in authority among you,โ€ and the author himself [referring here to Raziq] narrated that ibn Hazm used this verse as an evidence. And Saโ€™ad al-din al-Taftazani mentions it in his Sharh al-Maqasid where he states: โ€œAnd they use evidences such as the words of Allah โ€“ โ€˜Obey Allah and obey the Messenger and those in authority among youโ€™, and the words of the Messenger โ€˜and whoever dies without knowing his Imam, dies the death of jahiliyyaโ€™ โ€“ and this is because the obligation to obey (those in authority) and to know (the Imam) requires that Imam to be established.โ€
    ุงุณุชุฏู„ ุจุนุถ ุฃู‡ู„ ุงู„ุนู„ู… ุนู„ู‰ ุงู„ุฅู…ุงู…ุฉ ุจู‚ูˆู„ู‡ ุชุนุงู„ู‰: ูŠูŽุง ุฃูŽูŠู‘ูู‡ูŽุง ุงู„ู‘ูŽุฐููŠู†ูŽ ุขู…ูŽู†ููˆุง ุฃูŽุทููŠุนููˆุง ุงู„ู„ู‡ูŽ ูˆูŽุฃูŽุทููŠุนููˆุง ุงู„ุฑู‘ูŽุณููˆู„ูŽ ูˆูŽุฃููˆู„ููŠ ุงู„ู’ุฃูŽู…ู’ุฑู ู…ูู†ูƒูู…ู’ุŒ ูˆู‚ุฏ ู†ู‚ู„ ุงู„ู…ุคู„ู ู†ูุณู‡ ุงู„ุงุณุชุฏู„ุงู„ ุจู‡ุฐู‡ ุงู„ุขูŠุฉ ุนู† ุงุจู† ุญุฒู…ุŒ ูˆุฃูˆุฑุฏู‡ุง ุณุนุฏ ุงู„ุฏูŠู† ุงู„ุชูุชุฒุงู†ูŠ ููŠ ุดุฑุญ ุงู„ู…ู‚ุงุตุฏุŒูค ูู‚ุงู„: ูˆู‚ุฏ ูŠุชู…ุณูƒ ุจู…ุซู„ ู‚ูˆู„ู‡ ุชุนุงู„ู‰: ุฃูŽุทููŠุนููˆุง ุงู„ู„ู‡ูŽ ูˆูŽุฃูŽุทููŠุนููˆุง ุงู„ุฑู‘ูŽุณููˆู„ูŽ ูˆูŽุฃููˆู„ููŠ ุงู„ู’ุฃูŽู…ู’ุฑู ู…ูู†ูƒูู…ู’ุŒ ูˆู‚ูˆู„ู‡ ๏ทบ: ยซู…ู† ู…ุงุช ูˆู„ู… ูŠุนุฑู ุฅู…ุงู…ู‡ ู…ุงุช ู…ูŠุชุฉ ุฌุงู‡ู„ูŠุฉ.ยป ูุฅู† ูˆุฌูˆุจ ุงู„ุทุงุนุฉ ูˆุงู„ู…ุนุฑูุฉ ูŠู‚ุชุถูŠ ูˆุฌูˆุจ ุงู„ุญุตูˆู„ุŒ
    Al-Taftazani stating that since it is an obligation to know who the Imam is โ€“ it is therefore an obligation to establish an Imam. And since it is an obligation to obey those in authority, it becomes obligatory to establish said authority.
    The principle that whatever leads to an obligation is an obligation itself can be applied to all of the verses in the Quran which relate to rules and laws which require an authority to implement them. For example, all the verses related to hudud, or to jihad and so on. The obligation to implement these rules necessitates an authority to be in place to implement them, and therefore to establish afore-mentioned authority also becomes obligatory.
    In summary โ€“ the obligation to establish a Khilafa is derived from the Quran, and the sunna further confirmed, explained and expanded upon its details โ€“ and so the contention is rejected as wholly incorrect.

    Kind regards
    Hamza Ghani

Leave a Reply