Adnan Rajeh – The Pledge of Al-Aqabah – The Third Article- Reforming Social Values
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The speakers discuss the importance of history and social values in the context of Islam, emphasizing the need to be clear about what is and isn't understood. They stress the importance of protecting individual privacy and finding a good value. They also emphasize the need for unity among Muslims and their families to avoid confusion and chaos, and emphasize the importance of finding a good value and respecting their values. They plan to hold on to their values with their lives and will if they agree with them, push back.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Allahu Akbar Allahu Akbar Allahu Akbar
Allahu Akbar
Ash-hadu an la ilaha illa Allah Ash
-hadu an la ilaha illa Allah
Ash-hadu anna
Muhammadan Rasulullah Allah
Allahu Akbar
Allahu Akbar La
ilaha illa Allah Alhamdulillahi
thumma alhamdulillah Alhamdulillahi nahmaduhu wa nastaeenuhu wa nastahdeehi
wa nastaghfiruhu wa nastansiruhu wa na'udhu billahi
min shururi anfusina wa min sayyiati a'malina man
yahdi Allahum fala mudhilla lah wa man yudhlil
falantajida lahum waliyan murshida wa ash-hadu an
la ilaha illa Allah wahdahu la sharika lah
ilahan wahidan ahadan samada lam yattakhidh sahibatan wala
walada wa lam yakun lahu kufuwan ahad wa
ash-hadu anna nabiyana wa azimana muhammadan abdullahi
wa rasuluh wa safiyyuhu min khalqihi wa habibuh
Allahumma salli wa sallim wa barik ala nabiyyina
muhammad wa ala alihi wa sahbihi ajma'in
wa ba'd yaqulu jalla jalaluhu fi muhkamittanzeel kuntum
khaira ummatin ukhrijat linnasi ta'murun bilma'roof wa
tanhawn a'nil munkari wa tu'minun billah walaw
aamana ahlul kitaabi lakana khairan lahum minhumul mu'minun
wa aktharuhumul fasiqoon the continuation of the series
of khutab of bayat al-aqaba of the
pledge or the bayat al-aqaba that occurred
during the 12th year of the Prophet's prophecy
I have shared with you the first two
articles of that pledge and today I'm going
to talk about the third article of the
pledge maintaining that the purpose of this series
and the purpose of me talking about this
topic is that as the Ansar were granted
the opportunity to do this they did it
and the consequences of them doing this was
the Prophet coming to their city entering their
lives and for them to become a part
of his story and a central part of
his ummah for us to hope to be
of the same status or for us to
hope to follow in those footsteps and to
be a part of his legacy a central
part of his ummah that we have to
also offer that which the Ansar offered themselves
or else there's going to be something there's
going to be a problem with justice and
fairness if the Ansar had to offer this
pledge in order for them to be granted
what they were granted in their lives with
him then we have to do the same
at least the same if we hope to
get the same if we want the Prophet
and Islam to be a central part of
our lives and for us to belong to
this ummah truly so on the day of
judgement when the Prophet calls upon his ummah
and says ummati, my nation that you are
going to be considered amongst that group then
you have to offer this you have to
offer these five articles and you have to
perform your bay'ah with Rasool Allah he
is not here physically to do it with
him but you can do it all the
same and the first article was the adherence
and followership of his teachings for better or
for worse when it's easy or when it's
difficult the second article was committing your wealth
and the third article that I'm going to
share with you today he asked for this
he asked for the commitment to reforming values
reforming social values and I have to explain
this a little bit because it's important to
understand the difference between da'wah and between
there's overlap for sure but there's a difference
that makes this term in the Qur'an
very specific in what Allah subhanahu wa ta
'ala is trying to point out to us
and if you follow it in the Qur
'an you'll find it and the ayah that
I shared with you at the beginning of
this khutbah where Allah subhanahu wa ta'ala
says you are the best nation ever presented
to humanity the best nation that followed prophets
that was presented to the human race was
the nation the Prophet a.s. presented was
the people who were with him and when
Allah subhanahu wa ta'ala takes the time
to explain to us the reason of their
khairiyah of that description of being the best
ummah he said and then he said he
made it third he made the iman billah
third to these two topics and there's something
obviously in that for us to learn and
this is why it's important to talk about
this topic and the ansar who were listening
to him asked for understood because these terms
the concept of was very clear to every
arabic person they knew what it meant so
they knew what he was asking for I
feel like it's not as clear to us
today and I want to make sure that
it is that's why in the same surah
he says and there will be amongst you
people who will call to that which is
good and they'll perform so what does it
mean khairiyah al munkar are two concepts they're
phrases that have a social definition they have
a social definition they're understood socially in islam
has importance what the norm of the people
is has importance it's not always right but
it has importance it has weight in how
you're going to be addressing things socially and
how islam is going to be seen within
a society so when you come to a
society you have to know what their ma
'ruf and what their munkar is and what
part of their ma'ruf you agree with
and what part of their munkar you agree
with and the opposite what do they call
ma'ruf that you don't call ma'ruf
what do they call munkar that you don't
call munkar because when it's different when you
actually don't agree then that's where that's where
reform comes in and that's where we actually
have to start challenging and when we agree
that is where we come and we emphasize
and we reinforce the good that they have
that being said we have to differentiate these
terms from the term of someone for example
who's not praying and not fasting now it
is not praying a munkar it is in
the general term in the general understanding of
the word but to be accurate not praying
is a kabira it's a musiba it's a
ma'asiyah munkar is something that is similar
but a little bit different because munkar is
a social behavior it's a social behavior that
society has an opinion on and it's something
that affects society at large your rituals are
ma'asiyah they are kabair when they are
left or they are not done appropriately and
that has to be addressed and that will
be addressed via da'wa that's what da
'wa is for amal al ma'ruf al
munkar is a social movement it's the social
aspect of the Islamic movement it's a social
aspect to how Islam functions where it comes
and it looks at values and it reinforces
the values that are agreed upon to be
good and it challenges the ones that are
not agreed upon it challenges the ones that
the society in front of you does not
necessarily take seriously or agree with you in
the way that you see it this is
very important that's why I'm choosing my words
carefully so you understand what I'm talking about
at the end of it because I'm not
saying that we don't perform da'wa da
'wa is going to be performed and we're
going to talk about that in these articles
later it's very important but da'wa has
an art to it there's a way of
doing it there are certain things that we
have to respect in how we do it
in how we approach people but amal al
ma'ruf al ma'ruf al ma'ruf
is different it's a different thing altogether that's
why when Allah subhanahu wa ta'ala wanted
to define munafiqeen he said al munafiqoon wa
al munafiqatu ba'duhum min ba'd ya'muruna bil munkari
wa yanhawna alil ma'rufi wa yaqbiduna idiyahun
nasu Allah fa nasiyahum the munafiqeen are all
from one another they command al munkar and
they discourage ma'ruf and they hold back
their wealth they go against two articles of
the five they go against two of the
five articles that's how they're defined in the
Quran that's been the problem when Allah subhanahu
wa ta'ala talks about the Prophet alayhi
salatu wa salam from a perspective of other
faiths he said allatheena yattabi'oon alrasool annabiyya
al ummi allathee yajidoonahu maktooban indahum fittawati wal
injeel ya'muruhum bil ma'rufi wa yanhawna alil
munkar wa yuhilulahum uttayibati wa yuharrimu alayhim ul
khabaitha wa yada'u anhum israhum wal aghlal
allathee kanat alayhim when the Quran defines for
people who are non-Muslim or people who
came before Muslims who the Prophet alayhi salatu
wa salam was going to be annabiyya al
ummi the Quran described him as ya'muruhum bil
ma'rufi wa yanhawna alil munkar starting with
the social values and how they're going to
be the good was going to be reinforced
and the bad was going to be reinforced
and that which went against the word of
Allah subhanahu wa ta'ala was going to
be reformed every prophet if you can every
prophet has a story of reform meaning this
challenge of Ibrahim was different than the challenge
of Lut different than the challenge of Shu
'ayb different than the challenge of Musa alayhi
salam they all have unique challenges where they
had to come and perform and actually achieve
reform they had to ya'muruhum bil ma'rufi
wa yanhawna alil munkar why is this an
article?
why does this matter?
because it's not popular because it's not popular
it makes you it takes away your popularity
immediately the most popular the moment you start
pointing out that's not ok and that has
to stop and you actually start pushing it
this is why the hadith that we have
the hadith that is in the sahih especially
on Muslim and parts of it in Bukhari
as well where the prophet alayhi salam said
ya'muruhum bil ma'rufi because
you're not going to change a ma'asiyah
most of the time someone who is who
is sinning I don't have I don't have
the authority to go and change their ma
'asiyah with my hands that's why the hadith
is talking about munkar but munkar I do
see munkar for example for example a ma
'ruf that exists in this community is that
people respect respect lines they stand in line
they stand in line and the person who
comes in late stands in line have you
been to a middle eastern country have you
ever seen a line I have never stood
in my line I've stood there for most
of my life not once did I stand
in a line it is the norm that
you enter and you shove and you push
and you elbow people and if you have
someone that knows you up front then immediately
an empathism plays in and you find your
way up front it's the norm it's a
bad norm it's a munkar it's a munkar
that the society over there does not see
as munkar and Muslims would have to actually
fight against right here it's a ma'roof
standing in line so if someone breaks the
line had a munkar right this is a
munkar and you have to change with your
hand you go and you intervene personally nope
it's not happening why because this because the
moment we stop pushing against munkar and we
stop emphasizing ma'roof the values of society
begin to dissolve and then ethics are gone
and then society is ruined you see Muslims
were like that a thousand years ago we
didn't have this problem you didn't go to
buy hubbas and feel that you were preparing
for war and feel that you were victorious
when you walked away with it it wasn't
like that no people respected one another stood
in line we lost that because we lost
this aspect of the way we behaved we
stopped pointing out you see a younger person
standing there smoking that's munkar that's munkar you
go and point no that's not okay this
is a minor he shouldn't be doing that
today anyone who gets involved in other people's
business is immediately called a name and seen
as something negative not all the time is
that negative yes you have your privacy in
this world but that privacy ends and that
personal freedom ends when you are challenging good
values good social values when you are trying
to ruin with your behavior, social values, social
values, then someone, we have to intervene.
Now, if you don't pray, that's your problem.
That's your akhirah.
We will perform da'wah with you.
We will come and talk to you about
it.
And we'll remind you.
And if you're not doing siyam, and if
you're not, these are your personal rituals.
It's a museeba that you're not doing them,
but that's going to affect only you.
But when you ruin ma'roof and munkar,
when you start, when ma'roof starts being
ma'roof, and munkar starts being munkar, then,
then nothing is left.
There's no, there's no room for Islam to
be practiced anyways.
The deen is going to be lost completely,
which is why the Prophet ﷺ asked for
this article.
I'm going to need you to do this.
I'm not going to come and say, you
guys are good, everything you're doing is good.
Keep status quo.
No, I'm going to come and I'm going
to challenge you.
And I'm going to look at your ma
'roof and munkar and see if they're right
or not.
And if they're not right, I'm going to
fix it.
I'm going to actually command that which is
great.
And I'm going to discourage and command to
leave that which is not, and you may
not agree with it or like it.
And that was hard.
That was a part of that, right?
Because that affects everybody.
Drugs is a part of it.
So we live in a country where, technically
speaking, usage of drug use and alcohol is
not something that people emphasize or encourage.
It's socially amongst people accepted, but the government
doesn't look at it that way.
Meaning the way that it's talked about on
formal platforms is that this is something that's
negative.
That's in keeping with our values.
As Muslims, we have to push that even
farther because it's a munkar that we agree
with.
So we push against, but then they have
other stuff and then they have issues of
fawahish that they don't see to be munkar
anymore.
They see the fawahish and they don't see
it to be munkar.
It's not munkar.
It's ma'roof.
Two people hook up.
They go sleep together for a couple of
years.
No zaraj.
There's no problem.
No, there's a problem.
That's munkar because that affects how society functions.
That affects how people see themselves.
That affects how people build relationships, how families
are built.
So we have to speak up against this.
We did it for so long that now
we're in the defensive position where we're just
trying to prevent the tsunami of social value
changes from wiping out our own ma'roof
and munkar.
We're scared for our own definitions now because
we did not immediately come to society and
say this is ma'roof and this is
munkar.
We want you to change these things.
We're going to talk about them.
This type of behavior is unacceptable.
We didn't do that.
So now we're barely able to hold on
to our own ma'roof and our own
munkar anymore because we made a mistake.
We made a fundamental mistake that the Prophet
ﷺ said very clearly.
No, no, no.
We're going to amr.
I need you to do amr of ma
'roof and ma'roof of munkar.
They understood.
They also understood.
Yeah, okay.
Yeah, slavery has to be frowned upon and
it was.
People have to be freed.
The Arabs didn't like that.
Yeah.
Domestic abuse had to stop and women had
rights and they were able to choose their
spouses and they inherited and they worked and
they owned their own wealth.
It wasn't like that before Islam.
It wasn't.
If you don't know the history of the
peninsula, go read it.
It's really simple.
It's very simple.
There's not a lot of difference opinion of
how things function in Arabia pre-Islam.
The pre-Islamic era was very clear on
how people behaved.
The Prophet ﷺ's main reason for other tribes
not to like him and not to want
to be a part of him is because
of the amr of ma'roof and munkar
piece.
Exactly like today, they would tell him, just
don't touch this one.
Don't do this.
Can you not talk about this piece?
Can you not get involved with our wealth?
Don't even get involved with how we treat
our youth or treat our slaves or treat
our women or treat.
Don't get involved with that piece.
Can you not touch that piece?
They told him this.
So then Mecca, before Medina, they told him
this.
They said, so Allah will accept Islam.
Imagine that.
Imagine that.
Imagine that.
Imagine in Mecca, Abu Jahl and Uqba and
Walid and all said, we'll accept Islam.
We'll be Muslim.
Finally, just one condition.
We don't sit with the slaves.
Like Bilal, Ammar, Suhaib, they sit alone.
We sit alone.
Small, no.
Absolutely not.
This is not, no.
So you know why?
Because this is a social value.
I refuse.
We are equal.
This is the ma'roof that we carry.
That human beings are equal.
Doesn't matter where we come from, what color
of skin you carry or your lineage or
how much money you have.
It makes no difference for Allah subhanahu wa
ta'ala or this message or for Muslims.
We are all, we all stand here as
equal in the eyes of Allah subhanahu wa
ta'ala.
That's the ma'roof that we hold on
to.
So the Prophet alayhi salatu was not about
to remove his ma'roof and take it
into Mecca just to please people.
But Ya Rasulullah, the leaders of Mecca are
going to accept your deen.
That doesn't matter.
I don't care.
You accept Islam as it is, you don't
get to come and change things.
Allah subhanahu wa ta'ala says the disbelievers
from Bani Israel were cursed on the tongue
of Dawud and Isa.
And the reason that the Quran points out
is that they will see munkar and they
wouldn't do anything about it.
They wouldn't say that, no, we shouldn't be
doing that.
That's not okay.
You can't speak to people like that.
You can't treat others like that.
You can't behave that way.
That's not okay.
You are disrespecting others and you are ruining
societal values that we carry.
You're not allowed to do that.
They let it go.
Why?
Because the person is known or they're wealthy
or they're popular or people just don't care.
They just don't care or they don't have
time or they're scared of consequences.
You don't want to be unpopular and be
budding into people's business.
Well, enjoy that.
Enjoy a society where there's no munkar anymore.
A society where there's no definition of what
is right and what is wrong, what is
good, what is bad.
And there's no movements of reinforcing the good
and stopping the bad.
It doesn't exist anymore.
It's just this big chaotic mix of a
milk pot of garbage because there's nothing.
Because we are all too scared to point
out that that's not okay and that has
to change.
And then those who do it, they do
it with no and this is another problem
obviously.
Those who end up saying that they don't
have the proper knowledge or the proper understanding
of things and they don't know what exactly
is munkar and then they say whatever they
want and they make it even worse.
So we're struggling on this front because the
Prophet ﷺ asked for this article.
He asked for it.
And we're in a society where there's a
lot of munkar.
There's a lot of ma'roof as well.
And as Muslims we have to be aligned
with that ma'roof and we have to
push back against that munkar and we have
to do it societally, collectively, communally.
We have to do it or else we
lose our own identity and you know that
no one on earth knows that more than
you.
You as a Muslim Canadian, no one knows
that more on earth.
Like no one, no Muslim on earth can
talk about this with more clarity without needing
any education than you because you feel it.
You're like I am now, I can't say
certain things.
I can't even use certain adjectives.
I can't even normalize what is normal.
I can't point out something that is absolutely
filthy and say that is disgusting and unacceptable.
No I can't say that anymore because it's
acceptable now.
It's ma'roof.
I am munkar.
My thought process now is munkar.
Enjoy.
How are you going to, how is anything
going to survive?
How are ethics going to survive?
How is Islam, how are we going to
survive?
We have to maintain that peace.
He knew it was difficult which is why
he asked for it.
Which is why the Ansar thought about it
like oh so we're gonna have to get
a little more active on this front.
Yeah you're gonna have to get more active
on this front.
And they were willing and they offered their
bay'ah as we should.
Any Muslim person or a Muslim community, if
they come to a society what they do
is they analyze what are their good values
or their bad values socially speaking and then
they reinforce the good values and they are
champions of the good values just like us.
We came we found we found an organized
society where people respect stand in line and
and they drive properly and they stop outside.
And we, Alhamdulillah, right?
Everyone we're champions of that aren't we?
Muslims are champions of that in every community.
We're the ones who are always keeping the
standing in line perfectly driving following the law
aren't we?
That's what we do.
We came we found a good we found
law and order for last after living for
years where it was chaos.
We came we found the Islamic way of
living where it's law everyone respects the law
and we did that didn't we?
We all followed the law.
We still do.
We reinforce that.
Did you understand the problem?
The problem to come and find a good
value and then not emphasize it means you
didn't understand what your deen is about.
You didn't understand.
You found a good you found a good
value that everyone follows and then you didn't
emphasize it.
You didn't champion it.
You actually went against it.
Oh and it's a this is a scary
topic.
It really is because it's so central to
our behaviors.
When we come we find bad.
We have values that are bad.
We find people who don't understand Hishmah.
They don't find understand it for chastity and
of course we we immediately stay away from
that.
We pointed out how this needs to change.
We didn't involve ourselves at all.
We didn't know Muslim young men that got
involved in that stuff or enjoyed it or
falling.
No they didn't.
How do we expect how do we expect
things to work out for us?
If there's an article that Ansar gave their
bayat to Rasulullah a.s about and we
don't even consider an issue.
It's not even a thing.
We carry our values with pride as Muslims
with pride.
We hold on to our values with our
lives.
We protect our values with our lives individually
and collectively and we will openly openly speak
of the values that we carry and we
will if you agree with me on my
value then you and I together will push
it forward and if we disagree I will
push back against you because this is the
value that I believe in.
It's not an issue of convenience.
It's not a choice that I made.
It's not something that I can compromise or
maybe meet you halfway.
This is a value.
This is something that defines me.
It's a social value.
It defines the way we lived.
All the prophets had to do this and
all the prophets were were ostracized and went
into exile and were killed and kicked out
of their of their homes because they challenged
the status quo.
They challenged the values.
They said no.
No.
Shoaib said no.
We're not going to do this.
We're not going to act like that.
Nour came and said no.
We're not behaving like that.
That's not okay.
So that's yeah that's what happened.
That's what happened.
You have to be you have to be
willing to do that.
That requires obviously knowledge and it requires wisdom
and it requires finesse.
So I'm not getting y'all to go
start yelling at each other outside about what
you think needs to change but we have
to start because another thing is etiquette.
You come to a place where people speak
nicely to each other some politeness.
Isn't that how he was?
People weren't screaming at each other.
There was no yeah that's that's that's something
else we need to go back to.
Another another value that we we don't necessarily
hold the way we should and that's what
they offered their bay'ah for him and
that's what we have to offer.
The plan inshallah moving forward for Jumu'ah
next week will be at two o'clock.
So there'll be around 40 minutes earliest will
be like 35 or 34 minutes until Asr.
So we'll keep the khutbah short to the
point where we can finish the khutbah, pray
Jumu'ah a few minutes until Asr so
you can pray your sunnah.
We'll make Adhan Asr and then we'll pray
Asr right after.
Like we'll do sunnah and then Asr.
So if you come you end up praying
Jumu'ah and then praying Asr and then
leaving afterwards.
That's the plan moving forward.
This I'm doing this as a service for
the community because there are no late Jumu
'ahs in the city.
The latest is 1 30.
There's nothing after that.
So we're trying to make something a little
bit later for people who can't make it
because of their jobs or for whatever other
reasons inshallah for you high school students to
make it and university students as well.
Just as something inshallah to as an extra
service for the community.
So that's just as a way of putting
it inshallah.
We will continue with this series moving forward.
I may end up talking about this topic
next week a little bit more but I
do ask everyone here to reflect a little
bit on what this means.
There's a lot of there's a lot more
pieces of evidence that I want to share
with you and what he said.
But take some time to think about this
because this is a central part of it
defines our deen very very heavily and I
don't think we fully understand what it means.
I don't think we sometimes restrict it just
to rituals.
Someone is not dressed he came to the
masjid and had a tattoo or wasn't dressed
and no leave it.
These are personal ritual choices.
It requires dawah.
Dawah is different.
We'll talk about doing dawah.
There are ways to do dawah appropriately.
It's different.
This is where someone is ruining social values.
They are challenging the values of society and
if this is a good value then we
have to defend it.
If it's a bad value we have to
help get rid of it because because the
tsunami of bad values will one day overtake
all of us and that's how yawm al
qiyamah happens.
Yawm al qiyamah happens when the bad values
become so widespread that there's no voice.
There's no room for the good values to
be heard anymore and people slowly lose them
all and no one knows who Allah subhanahu
wa ta'ala is and no one knows
what hishmah and iffah and these words are
washed away and they don't exist anymore.
We're at a moment in our history where
we have to defend the values that define
us.
I hope that was a benefit to you.