Adnan Rajeh – Jummah Prayer- The Pledge of Al-Aqabah – The Third Article- Reforming Social Values 2
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The speakers discuss the importance of strong understanding of the concept of "ma'roof" in Islam, particularly in shaping society and promoting individuality and respect. They emphasize the need for proper guidance and preparation for events, as well as the importance of respecting and embracing Islam's values. The speakers also address racism and domestic abuse, as well as issues with respect and weaknesses towards others, such as domestic abuse and lack of commitment towards values. attendees are encouraged to attend events and pray for success.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Allahu Akbar Allahu Akbar Allahu Akbar
Allahu
Akbar I bear witness that there is none
worthy of worship except Allah I bear witness
that there is none worthy of worship except
Allah I
bear witness that Muhammad is the Messenger of
Allah I bear witness that Muhammad is
the Messenger of Allah Come
to prayer Come to prayer Come
to success Come to success Allahu Akbar
Allahu Akbar There is none worthy of
worship except Allah Alhamdulillah
Alhamdulillah
I
bear witness that there is none worthy of
worship except Allah I bear witness that Muhammad
is the Messenger of Allah I'm
going
to continue this week and talking about the
topic or the article that I discussed with
you last week because there are a few
points that I did not have enough time
to get to and obviously now the time
is shorter and we have to finish the
khutbah within a shorter period of time which
is good news for you, but it's not
as good news for me to get the
topic across as I need to when we're
talking about amr al-ma'ruf and nahya
al-munkar this is to me very important
because it's one of the pitfalls in my
opinion it's one of the gaps in comprehension
like Muslims don't really fully understand in my
opinion what this concept is and what it
means in their deen and it's mixed in
with other stuff that you could argue applies
to it but it's really we're restricting the
use of the term and we're not really
understanding why the Prophet a.s. for example
in this context that I'm sharing with you
why he specifically pointed it out there has
to be something to it or else the
Prophet a.s. would not ask them for
it he wouldn't stand in front of the
Ansar putting a condition upon them that I'll
only come to Yathrib if you will offer
me 1, 2, 3, 4, 5 and when
number 3 was this and amr al-ma
'ruf and nahya al-munkar we're forming social
values that you're going to understand that there
are certain values that we have to emphasize,
strengthen help people understand why we do them
and there are other values that we have
to push against or remove meaning the status
quo will not be accepted I'm not coming
to you and I'm going to validate all
of your values there are a lot of
values that I'm going to push against but
there are values that I'm going to strengthen
and I'm actually going to push forward for
you and I'm going to compliment you for
and this is one of the basic understanding
or the basic comprehensions that we have within
usool al-fiqh urf which is custom is
one of the sources of evidence within our
deen now the four major or the four
agreed upon sources of evidence which is Quran,
sunnah, jama'ah, qiyas, consensus and analogy but
then beyond that there's other sources of evidence
that scholars will use especially and specifically when
we don't have strong evidence in the main
four when we don't have anything to go
back to then we use other sources and
urf which is custom is one of them
and I want to define for you today
the word ma'roof the word ma'roof
in Arabic means that which is known that
is the definition of it in Arabic just
sticking to the linguistics ma'roof means something
that is known munkar, something that is known
to be negative something that is known to
be negative ma'roof is just something that
is known but then it was accepted amongst
the Arab in their language that if you
just use it that way if you use
it that way because they're an optimistic people
living in the desert, you have to be
when you say ma'roof then it means
something that is known to be good something
that is known to be good, to be
beneficial and then ma'roof and munkar in
that definition with that definition what they are
is what are the norms of the society
that you're a part of you came to
society, what are their norms what are the
values that they see to be positive what
are the values that they see to be
negative what of those values do you agree
with what of those values do you disagree
with the ones that you agree with you
continue to command you emphasize, you strengthen, you
reinforce with your behavior, with your practice and
with reminding people and that's amr al ma
'roof and the values that you don't agree
with then you start pushing back against them
and that is so when Muslims come to
any given society they are going to look
for the set of values the values that
exist within that society because for us to
imagine that any given society or any given
country or population or community don't have a
set of values is very arrogant of us
and that's not the truth any group of
people have a set of values they may
know what they are meaning they may vocalize
them and have them written somewhere in the
constitution or they explain them or they're just
understood meaning it's something that you comprehend understand,
you pick up, you notice when you spend
enough time with them you figure out what
their values are but every set of people
every group of people have a set of
values and you, as Muslims we don't come
to them we don't come to people and
ask them to erase everything that they have
and here's a new set of values no,
we come and look what are the stuff
that we agree with and then we emphasize
those and reinforce them what do we disagree
with and push back against this is outside
the world of theology rituals and acts of
worship it's not to say that that's not
important of course it's important what are we
doing if that's not important of course the
whole point is to make sure that your
are done appropriately but that's called dawah and
dawah has its own and the reason that
we have this differentiation is so that once
you mix them, one of them gets lost
once you mix them fully and you don't
and you don't have the distinction between the
two one of them, if not both of
them get lost, and you don't know what
you're doing anymore there's a difference between me
going to someone who's not Muslim and calling
them to la ilaha illallah there's a difference
between going to that same person and asking
them to park appropriately in a parking lot
and not to take a handicapped spot or
not to park in a way where no
one can park around them or close someone's
driveway, they're not the same thing they're not
the same thing they won't be done in
the same way either and the people who
will do A or B are different as
well, not everyone is qualified to go up
to someone and talk to them about la
ilaha illallah, I'm sorry not everyone is qualified
to do that not everyone has the right
to do that not everyone has the ability
to do that you have to be a
little bit more prepared you have to be
prepped, you have to be educated you have
to know, you have to have a relationship
you have to be in the right situation
the circumstances have to be correct for you
to perform dawah and then there's an etiquette
to it there's a finesse, there's an art
to performing dawah there's an art to how
you bring people closer to Allah, the goal
is loving Rabbana subhanahu wa ta'ala to
love Allah subhanahu wa ta'ala, this is
the end goal they love Allah, how do
they love Allah?
well then you have to that's the question,
answer that how are you going to make
that person love Allah subhanahu wa ta'ala
do you know how to do that?
well I don't know how to do that
then maybe you should be a facilitator, a
mediator maybe you bring someone who can help
with that and help this person maybe you
shouldn't be the person actually speaking you can
still have a role in dawah but it
won't necessarily be the role of talking to
others everyone has their own dawah but there's
a finesse to it because the goal is
to love Allah subhanahu wa ta'ala that
requires a certain approach you have to understand
the art of how to do this as
he did sallallahu alayhi wa sallam amul ma
'ruf an nahi al munkir does not require
art, there's no finesse to it doesn't require
preparation here are the values we agree with
them so we will continue to reinforce them
and we will scorn and we will point
out those who don't and they will be
held accountable and the values in the community
that we don't agree with we will continue
to push back against we will vocally do
it on Manabir we will do it within
advocacy lanes and avenues we'll do it politically
we'll use the media, we'll push against the
values that we don't agree with and it
doesn't require much, you don't have to be
fully educated it's a set of values, either
you agree with them or you don't so
it's not the same thing they're both 100
% required in our Deen, to the core
I am not here to say that one
is not important no no, both of them
are extremely important and actually the da'wah
piece is going to be talked about in
the fourth article so just give me a
minute but this is different this is about
values that's why when Allah said and the
people whom if we give them strength and
a steady hold on the ground and they
have authority and they have the ability to
make decisions they will perform their rituals and
they preserve and they reform their values they
fix the values both of them have to
happen when Luqman spoke to his son he
gave him the advice, you have to participate
everyone is responsible for everyone is not everyone
can be a shaykh and tell people what
to do and change their Deen not everyone
should be giving religious advice actually if people
would stop doing that that would be amazing
if people would just maybe lessen the religious
advice that they offer, that they don't know
what they're talking about maybe not everything you
hear from a shaykh you need to immediately
go tell someone else because you don't know
all of the details here maybe you don't
understand that this thing that your shaykh said
is one opinion amongst many that are acceptable
and the person who is doing this is
also acceptable because you're not properly educated maybe
just keep that to yourself but it's not
easy but that's clear because that's about our
values the values of respect the values of
empathy of equality the values of kindness of
standing in line and parking our cars appropriately
and being just a little bit decent when
we're trying to get in and out for
example of a place just the basics, the
basis of human decency this is what the
basis of human decency you're laughing because you're
like it's gone, isn't it gone?
it's gone in one of the aspects of
life today there's a part of our life
today where it's gone where I can't use
certain terminology and if I use it and
someone hears it and I have to go
then I'll be fired from my job because
the pronouns matter and I don't even know
how to define male and female anymore I
don't even know what's acceptable and what's not
and who's allowed to get married, I can't
say anything anymore because the basics that are
not clear anymore when you leave something when
you stop fighting for your values when you
stop pushing and pointing things out you lose
them you lose them and that's what will
happen to us so the basics of what
is considered to be decent and good can
be lost if we don't fight for it
if we don't point out, no you're not
allowed to speak like that to people you're
not allowed to speak like that to people
you can't raise your voice like that in
front of someone you're not allowed to treat
a child that way or treat your wife
that way or treat a friend or treat
a client or treat a human being like
that you're not allowed to do that, this
is a value this is not dawah, it
doesn't require a shaykh to do it everyone
should be involved in that it doesn't have
to be aggressive, don't get me wrong don't
let the tone of my voice fool you
to think that I'm asking you to become
aggressive on this topic, no no I'm not
asking you to be rude about it, actually
one of the values that we have is
etiquette, is adab one of the values that
we have is when you speak to people
it's actually the opposite that seems to cause
all the problems it's actually what we're known
for unfortunately as a population as Muslims and
Arabs specifically, I'm thinking because I'm Arab I
can say it, I won't use any other
racial background to protect all of you we're
very rough we're very rough, we're very loud
we don't respect other people's space we don't
care, we're not considerate we're not looking to
make sure that everyone else is taken care
of we don't care, we just we came
up with this mentality it's me, and then
let the flood take everyone I don't care
as long as I get through this is
not Islamic, this is not a value that
we carry where did this value come from?
is it a good one?
is it a ma'ruf that we command?
or is it a mantra that we push
back against and say no, that's not okay,
and our children should not grow up like
that children should not grow up thinking that
they can bully other people or they can
be rude or they can respond in a
disrespectful way to people who are older than
them these are values and then there's da
'wah is there overlap?
100% there's overlap, there's always going to
be overlap but the Prophet made a distinction
for the people in front of him, and
the Quran did too that please be aware
that there are two things here that are
at play you should be commanding all that
is good religious or value based you should
be discouraging all that is bad religious and
value based but make sure you understand that
there's a little bit of a difference between
the two because values are agreed upon by
humanity they don't have to be Muslim, someone
doesn't have to be Muslim to agree that
we all are equal and should be treated
equally and we all deserve the same rights
and we all should be respected you don't
need religion for that we do as a
collective human race but the person in front
of you does not have to be Muslim
to respond to that that's why it's not
necessarily da'wah this is an issue of
keeping the values up when we lose values,
when we lose our values when we no
longer know what our principles are and what
we stand for and who we are, then
we lose everything and the Prophet knew that
the Arab had lost values they had some
values they were generous people they were people
of their word, for example but they lost
other values they were extremely racist extremely racist
very racist I know what you're thinking about
maybe you have some older relatives or you
sat in gatherings of people you know and
they said things like thankfully no one's recording
this one but they were worse back then,
way worse there was racism they buried little
girls when they were born they had a
completely distorted understanding of women altogether their wealth
how they dealt with their wealth they had
values that were bad the Prophet had to
come and say we're going to change these
things these values are done with they're done
with the Arab didn't like that one of
the values was the equality of people's weight
in governance everyone had a right to speak
the Arab, the way they ran the way
they governed themselves you had the sheikh al
-qabila, that's it everyone else just sat there
kissed his feet, sucked up to him so
that hopefully when he leaves, someone else would
take his spot but there was no democracy,
no one's opinion mattered then he came and
said let's change things what do we do?
everyone's like what?
out of all of the sheikh al-qabail
if anyone has the right to just say
what to do next it's you, because Jibreel
speaks to you you can just ask him
and then Allah tells him and then we're
good but the other guy has no wahi
and he's still doing it if we were
going to change this we wouldn't change it
with you, we'd change it with everyone else
but he changed it with himself you're going
to ask them so he would ask why
are you doing this?
where did you get this from?
it was a change of value it was
pushing back on certain values and as Muslims
we have to identify what values exist in
this country that we like that are Islamic
that are a part of who we are
and then we strengthen them and we are
the first to practice them and we're the
first to reinforce them in our behaviors, in
our teachings, in our preaching and what values
do we not agree with?
and we push back against vocally and appropriately
and with correct arguments and we make it
very clear what our actual values are this
is very complicated I have to level with
you, it's a complicated thing but no one's
doing it, it's not happening very small silos
of Muslims in the world are actually thinking
about this and I think one of the
reasons is because we don't understand what it
means this is what he pointed out to
them they understood when they heard they understood
that means there are a couple of stuff
that are going to change for us and
he came and changed a bunch of things
this whole racism, this whole fight between Us
and Khazraj, yeah he killed off and anyone
who supported it, he removed that person lost
their status they lost their respect if that
person was still pushing that there's a difference
between the two tribes and one tribe is
good and the other tribe is bad he
removed them completely those who continued usury were
removed those who continued alcohol were removed if
you weren't really willing to stand help him
change the values, he removed you you lost
your status and it's something that's important because
as Muslims here our values are threatened our
basic values are threatened and we have to
acknowledge that and we have to, when we
acknowledge that then we have to figure out
how do we deal with this how do
we change the reality that we're in ...
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I have to change my values and my
character, and you change it.
This is a difficult issue.
Those who are attached to something that is
attached to them and those who have established
a value in themselves, it is difficult for
them to change it.
Therefore, people are like metals.
Their choice in ignorance is their choice in
Islam if they understand it.
Whoever has good values before Islam, it is
easy for him to convert to Islam.
Because Islam only adds to his good values,
adds monotheism to him, adds obedience to God
and piety to him, so it is simple.
But whoever has corrupted his values and his
bad character, he needs to convert to Islam,
then change himself, change his character, his habits,
his family upbringing, his spiritual upbringing, and his
social character.
Is this difficult?
Is this difficult for people?
He was aware of what he said, peace
and blessings be upon him, when he commanded
them.
And they were aware of what was asked
of them.
They accepted.
They said yes.
So he came, and he removed usury, and
he removed alcohol, and he removed racism, and
he removed many things, peace and blessings be
upon him.
It was difficult for them in the beginning.
Don't you read Surah Al-Anfal?
Didn't they like it?
Do they ask you about Al-Anfal?
Say, Al-Anfal is for Allah and His
Messenger.
So fear Allah and rectify that which is
between you, and obey Allah and His Messenger
if you are believers.
The example of the Al-Anfal in the
Qur'an is a strong one.
I talked about this months ago.
One of the changes was that the wealth
that we bring in as a country is
not going just to the people who participated.
It's going to go to the people who
are poor.
We're going to strengthen the lower middle class,
or the class who are in poverty.
They deserve, there's a certain amount of our
wealth that has to go to them.
This was a change of value.
Aside from zakah, zakah is a ritual that
has obviously a value behind it.
But this is just a change of value
in general.
That the money that you make is not
just yours.
There is a haqq, there's a right in
it for others that are not as fortunate.
They don't like that.
And then they said things they shouldn't have
said.
And the Surah Al-Anfal was revealed saying,
don't do that again.
Don't fight over dunya, it's a'ib, don't
do that again.
And the sahabah, Sayyidah Ubadah ibn al-Samit
said, لما أتت الأنفال ساءت فيها أخلاقنا They
actually admitted it.
And they said, yeah, when that happened after
Badr, we didn't behave the way we should
have.
We all kind of said something we should
have.
And the Qur'an came and said, nope,
this is how it's going to be.
So it's a change, this is hard.
He says in the hadith narrated by Imam
Tirmidhi, Listen to this, and this is an
authentic chain of narration.
قَالَ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنكَرِ أَوْ
لَيُوشِكَنَّ اللَّهُ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّنْ عِنْدِهِ
ثُمَّ تَدْعُنَّهُ فَلَا يُسْتَجَابُ لَكُمْ He said, I
swear, you will command Ma'ruf.
And you will discourage and command against Munkar.
You will do this.
Or Allah will very soon send upon you
a punishment of some sort.
And then you will stand and say, Ya
Allah, and he won't listen to you.
This is what he's warning us from.
You understand the problem?
Because once values go rotten, what's the point?
So you're praying in the first Suf, I'm
wearing white, and Taqiya is white, and the
Lihya is white, but the heart is black,
what's the point?
But the heart is, what's the point?
There's no point.
He's not listening, subhanahu wa ta'ala.
The man, the known hadith, the man who,
he came to Allah subhanahu wa ta'ala,
he's wearing, he's dressed humbly, he's covered with
dust, and he's saying, Ya Rabb, Ya Rabb,
and they remind the Prophet ﷺ, وَمَطْعَمُهُ حَرَامًا
وَمَشْرَبُهُ حَرَامًا وَغُذِّيَ بِالْحَرَامِ And this person eats
haram, drinks haram, he was raised with haram,
وَفَأَنَّ يُسْتَجَابُ لَهُ Who is going to listen
to him?
Allah, how is Allah going to listen to
him?
It's values that dictate these things.
It's values that dictate whether you touch haram
or not.
When you're hungry, when you're in need, whether
you will go and take something that's not
yours, when you're in a moment where you
feel that pinch, that financial pinch and fear
for your children, do you take haram and
say no?
That's a value, that's a value, that's ma
'ruf and munkar.
Abu Bakr al-Siddiq once got on the
minbar as I am here, and he said,
يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنفُسَكُمْ لَا يَضُرُّكُمْ
مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ He recited the verse
in Surah Al-Ma'idah, that all those
who believe, you are responsible for yourselves, you
are not harmed by those who go astray
if you find guidance.
فَقَالَ أَلَا إِنَّكُمْ تَقْرَأُونَهَا وَتُسِئُونَ فَهْمَهَا Indeed, you
recite it and you don't understand what it
means.
فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَأَيُّهَا
يُسَلَّمُ يَقُولُهَا I heard the Prophet say, لَتَأْمُرُنَّ
بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ أَوْ لَيُوشِكَنَّ اللَّهُ أَن
يَعُمَّكُمْ بِعِقَابٍ You will command ma'ruf and
you will discourage munkar, or Allah will send
upon you a punishment for all of you.
May Allah protect all of us.
This is why I'm talking about this topic.
Because we're at a time, we're in a
position, in a state, where our values are
being questioned.
The basic values are being questioned.
And we, unfortunately, are not upholding our values
appropriately.
We're not upholding our values.
I see it because I work with people.
I see it.
I see the amount of crimes and domestic
abuse, and corners being cut, and lack of
trustworthiness in transactions, and respect of basic order
within the country.
I see it.
We're the ones who are breaking, doing.
We're not doing well.
We're not respecting.
We're not upholding our own values.
The values that the Prophet ﷺ taught us,
we're not upholding these values.
How do we expect Allah ﷻ to grant
us success, and grant us victory, and grant
us this, and grant us that, and we
keep on asking Him for things, but we
can't just seem to uphold basic human decency
amongst ourselves.
We can't respect one another.
We have no empathy towards each other.
We're not doing what we should be doing.
We're not taking care of it.
We're not.
I'm sorry.
I'm sorry.
I'm sorry.
I hope the day comes where I can
stand here, and I can tell you the
opposite, and actually believe it.
And I can.
I can tell you that everything is fine.
And I can lie to you and to
myself, and try to convince myself of something
different.
But it's not the truth.
It's not the truth, brother.
Can it change?
It can change.
It will change.
With Allah's permission, it will change.
And with the efforts of people who care
about this, it will change.
It changed before.
Many times it will change again.
But we cannot actually walk around acting like
it's good, and it's going well, when it
isn't.
We can't.
And this is a main problem for us.
For my child and your child to grow
up questioning their basic values, and not feeling
proud of them, and not feeling the right
amount of adherence towards these values, and the
authenticity of these values, and the originality of
these values that we carry.
Because we're not doing our job, and commanding
them, and pushing against the other, and refusing
those amongst us who don't do that.
And that's what I wanted to share with
you.
I'll end with that, inshallah ta'ala.
I hope that was a benefit to you.
Inshallah after Jum'ah, we'll wait for a
few minutes and make Adhan for Asr, and
then we'll pray Sunnah before Asr, and then
pray Asr.
So if you want to stick around just
for Salatul Asr, just so you got both,
and there's barakah in that.
All of the weekend halaqat start at 6
.45. So Friday, Saturday, and Sunday, if you
attend them usually, then they start 6.45.
And Isha in this masjid is 7.45
until March.
It'll stay until March when it starts to
get later.
But it'll continue to be 7.45 even
if Isha, I know Isha is going to
be 6.10 and 6.5. I know,
you don't have to come and tell me
that.
I know when Isha Adhan is.
Iqamah is going to be 7.45 to
make it easy for people who work, have
jobs to get home, have some food,