Adnan Rajeh – Towards a Modern Awakening #02 – Intellect & Thought Intellect
AI: Summary ©
The importance of deep thought and understanding in the creation of Islam is highlighted, along with the legacy of the Prophet and the use of their "monster" within Islam. The speaker emphasizes the need for evidence-proofing of Islam, finding evidence and proving the truth of Islam to build a strong message. The speaker also discusses issues such as deification, fear, holistic culture, and hesitation to change behavior. The importance of learning and revisiting Islam is emphasized, as it is essential to build a strong message and create a better culture.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu, bismillahirrahmanirrahim,
walhamdulillahi rabbil alameen.
Allahumma salli wa sallim wa barak ala nabiyyina
Muhammadin wa ala alihi wa sahbihi ajma'een
wa ba'd.
Allahumma a'allimna ma yanfa'una wa anfa
'na bima a'allamtana wa zidna ilma wa
ba'd.
Welcome to our seven episode series of Towards
a Modern Awakening.
Today is episode number two.
I'll be talking about intellect and thought.
Malik bin Nabi said once in his famous
book, The Conditions for an Awakening, he said,
a nation is valued not by the amount
of possessions that they own, but by the
amount of thoughts that they have.
Intellect and thought has been so intriguing to
the human race that the known philosopher Descartes
said, I think, therefore I am.
A civilization really is nothing but a physical
and moral manifestation of the collective thoughts of
any given society.
And because of the importance of it, I
almost wanted to start this series by talking
about intellect and thought before leadership, but then
I made the decision to start with leadership.
I thought it was more appropriate.
When you look at the Quran and the
Sunnah, you'll find that Allah subhanahu wa ta
'ala looks at this topic in a very
interesting way.
The first words that were revealed to the
Prophet ﷺ, the first words that Jibreel ever
said to the Prophet Muhammad ﷺ were Iqra.
In Arabic what it means, it means to
read, not written text, but to read in
the figurative meaning, to read everything, to read
your life, to read life around you, to
read history, to read nature, to read circumstances
and situations, to read incidents, to read in
between the lines.
Iqra means to gather knowledge, to benefit from
the experiences of the people before you.
That's the meaning, that's the actual meaning of
the word Iqra in the Arabic language.
And if you continue the first five verses
that were revealed to the Prophet ﷺ, you'll
find they're filled with knowledge.
They're talking about obtaining knowledge and giving Iqra,
بِسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنسَانَ مِنْ عَلَقَ
Iqra, again, وَرَبُّكَ الْأَكْرَمُ This verse is very
intriguing, read, just read and your Lord is
the most generous.
Just read and you'll see His generosity.
عَلَّمَ الَّذِي عَلَّمَ بِالْقَلَمِ He taught with the
pen.
عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمِ He taught the
human being that which he did not know.
You can see it's just filled with the
concept of knowledge.
If you go through the Qur'an, you'll
find time and time again, He talks, سُبْحَانَهُ
وَتَعَالَىٰ, about His creation, He talks about different
incidents and examples and at the end of
them He says, لَعَلَّكُمْ تَتَفَكَّرُونَ So that you
may think or engage in deep thought process.
لَعَلَّكُمْ تَعْقِلُونَ So that you may understand and
comprehend.
لَعَلَّكُمْ تَعْلَمُونَ لَعَلَّهُمْ يَعْلَمُونَ تَذَكَّرُونَ All have the
same idea of comprehension, of proper understanding.
There are verses in Surah Fatir where Allah
talks about His creation.
أَلَمْ تَرَأَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاءِ مَآءًا فَأَخْرَجَنَا
بِهِ ثَمَرَاتٍ مُّخْتَلِفًا أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ
وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَى بِي بُسُودٍ وَمِنَ النَّاسِ
وَالدَّوَابِ وَالأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَلِكِ He says, subhanahu
wa ta'ala, do you not see how
Allah subhanahu wa ta'ala brings down rain
from the sky and then different types of
plants come from the earth, from different species
and different colors and different fruits.
And then when you look at the mountains,
you'll see rock and soil that have different
colors.
Some of it is black, some of it
is red, some of it is brown.
And then from the human race itself and
all other living creatures, there are different species
and different races and different colors and different
appearances.
And then at the end of all that,
He's showing with the variety and diversity of
what He created.
He says, Indeed, the ones who actually revere
Allah subhanahu wa ta'ala are the scholars.
If you look at the Prophet ﷺ and
when he talks about the importance of seeking
knowledge, for you to seek knowledge, that is
obligatory upon you as a Muslim.
He says, Make sure that you seek knowledge
all your life.
He who walks on a path where he
is seeking knowledge, Allah subhanahu wa ta'ala
will ease for them a path to Jannah.
Ali ﷺ would say, May the people be
standing right behind me in prayer.
The thinkers of the society, those who engage
in deep thought.
Many of the Sahaba would say similar things.
For you to spend an hour where you're
engaging in deep thought is better than praying
all night long.
Once Imam al-Shafi'i visited Imam Malik
and the daughter of Imam Malik watched Imam
al-Shafi'i all night and she didn't
see him pray all night.
Her father would pray much more.
So she went to her father and said,
It's very weird, this is a great Imam
and I looked at him, he didn't pray
that much overnight.
So they went and asked him, what did
you do all night?
He said, I was spending time thinking about
the hadith of the Prophet ﷺ with Abu
Umair and al-Nughayr.
This is a known hadith where the Prophet
ﷺ played with a small child whose bird
had died.
So Imam Malik said, What you spent all
night doing is better than what I spent
all night doing.
The legacy of the Prophet ﷺ.
What is the true legacy of the Prophet
ﷺ?
He didn't leave tall buildings, high buildings.
He didn't leave railroads.
What he left ﷺ was a legacy of
thought.
He left a thought process.
He left an idea.
His idea was strong ﷺ and that's why
he conquered the world at the time.
You see, the Muslims did not outnumber the
civilizations that surrounded them.
They didn't have more wealth.
They didn't have natural resources in their land.
But what they did have was a strong
idea that was superior to all the other
thoughts and intellectual ideas that existed in the
land at the time.
So all the civilizations around them crumbled in
front of this superior idea that they had.
That's why following the Prophet ﷺ, before we
follow him and how he dressed, we should
follow him intellectually.
We should learn to think the way he
thought ﷺ.
I'm studying how did he view the world?
What perspectives did he have?
How did he view the other races and
other people and other civilizations and non-Muslims?
How did he view the environment around him?
How did he view his family?
How did he view acts of worship and
rituals?
How did he view peace and war?
How did he view these things?
What was his thought process ﷺ?
Much more important.
You see there's a nice comparison between Ibrahim
ﷺ and the Prophet ﷺ regarding idols.
You see Ibrahim tried to destroy idols before
he was able to actually teach his people.
He destroyed the idols but it didn't do
anything.
They outcasted him from his country and they
went back and they built other idols and
they worshipped.
They worshipped them.
It didn't make a difference.
The Prophet ﷺ changed the thought process.
He changed mindsets ﷺ, perspectives.
He taught people and he enlightened them and
he raised awareness.
And on the day of Fatih Mecca, if
you go and study many of the narrations
of that day, that the Prophet ﷺ, when
he walked into Mecca in front of the
Ka'bah, where all the idols were still
there, all 360 or so of them, he
had a stick and he would point at
these aslam and they would just fall down
and the Sahaba witnessed this.
Because it's not about destroying the idol, it's
destroying the idol mindset, the idol thought process.
If you can do that, the idols will
fall on their own.
We need to change the way we think.
What's our problem today?
Today we have an issue, we have a
crisis of our Islamic narratives, of Al-Khitaab
Al-Islami.
Unfortunately, our narratives aren't meeting the needs of
our societies and communities and our youth specifically.
We're not offering the solutions that people are
looking for.
We're not offering the answers that make sense
to them.
And this is mainly the reason that so
many of our Muslim youth are shying away
from Islam and don't take it as seriously
as we would like them to and aren't
as interested.
And that's why I talked yesterday so much
about Jumu'ah.
Because Jumu'ah, not only is it an
installed system for leadership, it's an installed system
to make sure that knowledge transmission continues.
Imagine that every single week, hundreds of millions
of Muslims come to Masajid so they can
learn, so they can be taught something new,
so that their way of thought can be
redirected.
You would think that it's beyond me how
we messed that up.
Wallahi, it's beyond me as Muslims how we
were able to mess up the system of
Jumu'ah.
Allah subhanahu wa ta'ala took care of
bringing people.
Just make sure you educate them properly.
Just make sure you direct knowledge in a
way that is beneficial.
We have a problem of comprehension, of understanding,
of al-fahm.
We have a problem of understanding Islam, of
fahm al-deen.
Al-fahm is a very big issue that
we have today.
Failing to see Islam as a universal way
of life that covers every aspect of our
existence.
Being able to see Islam as wasati, as
a moderate religion.
Being able to view Islam as a wide
river rather than a circus high rope, or
an endless and infinite open landscape where anything
is acceptable.
Understanding that there are aspects of Islam that
allow it to exist in a way where
there are difference of opinion within it.
Understanding Islam in a way that is positive,
that is realistic, that will help build, that
will help Muslims become productive, rather than seeing
Islam in a negative way.
Having a mindset where we are waiting for
things to happen, where we are depending on
mystic changes to occur in order for us
to see change in our own lives.
Being able to identify the decisive articles of
faith.
The things that are undebatable, that are unnegotiable,
that are undisputed within Islam, and being able
to see what difference of opinion actually is
encouraged within Islam.
That brings rahman, it allows people to find
different options and alternatives when things are difficult
for them.
Seeing the difference between al-muhkam, between the
absolutely clear articles of faith, and the mutashabih,
the allegorical, where there's different ways to understand
it.
And understanding that that's how Allah SWT designed
Islam.
He designed it to function that way.
For there to be issues that are undeniable
and undebatable, and for there to be parts
of Islam that are.
There are thawabit and mutaghira, that there are
constant aspects of our faith, and that there
are variables as well.
Being able to see the priorities in Islam,
that not every single command in Islam is
equal to the next.
The commands in Islam and obligatory actions, they
have rankings.
They're not all equal.
Not everything he did and said, alayhis salatu
was salam, is equal.
Some are more important than others.
And being able to appreciate that in Islam
is an issue of intellect, of thought, of
how we view things, our perspectives.
Doing all that by following evidence and proof.
You see, that's how Islam works.
Islam is a religion that depends fully on
evidence and proof.
What you can prove, what evidence you have,
what arguments you have.
The Qur'an goes to the extent of
saying, قُلْ إِن كَانَ لِلرَّحْمَٰنِ وَلَدٌ فَأَنَ أَوَّلُ
الْعَابِدِينَ Say, if you can prove that the
most merciful Allah SWT has a child, has
a son, then I'll be the first one
to worship him.
Just prove it.
قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنْتُمْ صَدِقِينَ Bring your
evidence, if you are truthful, if you actually
have an argument.
That's how Islam has always worked and always
functioned.
And that is why Islam will never, ever
have a problem with modern science.
There is never going to be, there never
was, isn't today, and never will be any
contradiction between modern science and Islam.
Why?
Because it's the same source.
They come from the same source.
This is what Allah SWT revealed to His
Prophet, and this is studying what He created,
subhanahu wa ta'ala.
It's impossible for them to contradict.
That's why if you disagree with the Big
Bang Theory, or you disagree with evolution, disagree
with them from a scientific perspective.
Because you look at the science, and the
science isn't sound.
Not because you're a Muslim, and you feel
that it contradicts your faith and the understanding
of your religion.
It's not the same thing.
It's okay to disagree with scientific topics and
articles, but don't disagree with them because you
think Islam forces you to.
Because it doesn't.
It never will.
And that's so important.
Again, this is an issue of the way
we think, the way we understand our deen.
And it's sad sometimes to see that that's
not the case.
What we need today is intellectual Iman.
Al-Iman al-Dhaki, smart faith.
We have smart phones, we have smart screens,
we have smart everything.
We need smart faith and smart belief.
Intellectual faith based on evidence, based on rationale,
based on logic.
Based on being able to argue a concept
through the revelation of Allah SWT, through Qur
'an and Sunnah, and through the rationale and
the logic of the world that we live
in.
This is what we're missing.
When you look at the Qur'an, the
Qur'an did not frown upon anything, as
much as it frowned upon ignorance.
إِنَّ شَرَّ الدَّوَابِ عِنْدَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ
لَا يَعْقِلُونَ The worst of His creation, subhanahu
wa ta'ala, the ones who can't seem
to hear or see or understand anything, they're
not using their abilities.
The more you go through the Qur'an,
you find that يَجْهَلُونَ الْجَاهِلِينَ is something that
is looked on as the worst thing possible.
To the point where the period right before
Islam was called a time of ignorance.
No matter what you mix with ignorance, the
outcome is going to be negative, specifically when
you mix religion with ignorance.
We've been seeing the outcome for the last
many decades, and we're still living with the
outcomes and with the consequences of having a
religion, of trying to follow Islam, but doing
it with an ignorant mindset.
And Islam is so against us being ignorant
and not being well-informed, and not having
the right way of looking at things, and
not following evidence, and not following proof, and
not following logic.
We have to spend time understanding that our
deen is extremely embedded, and extremely associated and
affiliated with the scientific method of thought, with
an intelligent approach to how we look at
the rulings of Allah subhanahu wa ta'ala
and the verses of the Qur'an.
We need to learn how to debate, how
to argue issues, how to talk about topics
that we disagree upon.
We have to change the way we think
so that we can learn how to disagree.
We don't seem to know how to disagree.
We have an issue with that.
We've had issues with that for the last
300 years, if not more, ever since the
Khilafah fell.
We've taken so many steps backward that we
don't know how to disagree with one another
anymore.
When you go and you study the history
of the scholars of Islam, you will find
that the great scholars, they differed on some
very serious issues, yet they never stopped respecting
one another, that they never stopped seeing the
massive amount of common ground that brought them
together and allowed them to continue to work
together, and allowed them to collectively work towards
the awakening and the rising of their ummah.
And today we have to be able to
learn to do that again.
We have to start talking a bit more.
See, this is something that we're struggling with.
We don't engage in proper dialogue about our
own deen.
People have questions, and they have concerns, and
they have arguments.
They want to bring it forward.
You can't answer people's problems with a one
-sentence no or yes.
You undermine their intelligence, and that's not how
Islam has worked in the past.
We have to change that.
And this is a matter of how we
think, really.
It's just a matter of how we look
at life itself.
There are many obstacles that stand in front
of intellect and thought, which I think is
probably the biggest problem that we have as
Muslims today.
Our struggle today is not a struggle of
wealth.
It's not a struggle of numbers.
It's not a struggle of physical or military
strength.
It's not even a struggle of politics, really.
It's a struggle of thought, of intellect, of
understanding Islam.
Again, this is where the face-off is
actually going to happen.
You want to get rid of extremism?
Well, there are two ways you can do
it.
You can go violently and try to take
them all out, or you can do it
through proving that their thought process is completely
wrong and flawed, and that the alternative is
much better, and that's how you'll actually achieve
it.
We know now when you try to take
force to it, it's not going to fix
the problem.
More people will just keep on joining because
we haven't beaten the thought.
The stronger thought must win, always does.
The Prophet, peace be upon him, he never
stood down from a debate, or a dialogue,
or an argument, ever.
He asked the Quraish, come, come talk to
me.
Tell me what your problems are.
Tell me what your intellectual challenges are.
Let me hear it.
Let us talk.
And they didn't want to because they had
the weaker thought.
They had the weaker idea, and the Prophet,
peace be upon him, didn't.
He had the stronger idea, and he wanted
to bring it forward.
And if we as Muslims have the stronger
idea, which we do, which we do, then
we have to welcome everyone saying what they
want to say, and we will easily, and
we will through the logic of Islam, and
through the logic of the Quran and Sunnah,
be able to break those down.
And if we're not willing to do that,
the problem must be that we're not confident
about our own thought process, and about our
own deen, which I think is a problem.
The first obstacle, I believe, that stands in
front of proper intellect and thought in our
deen is Khurafa and Khuza'balat.
It's superstition.
Look at Muslim communities around the world.
Look at your own household.
I know that I have.
We have so much superstition that exists within
it.
We talk so much about jinn, and ayn,
and sihr, and hasad, and all these.
We're so superstitious, and we engage in activities
that sometimes are embarrassing.
Because that's what happens when an ummah, when
a nation, loses its way.
When an ummah or a nation loses its
ability to think rationally and logically, they engage
in superstition.
Just study history.
We have so much of it in our
Muslim world that you think that jinn only
exist in the Middle East or in these
areas.
They don't exist anywhere else.
And the problem is because this is an
obstacle that we have put in front of
ourselves.
Instead of being societies that follow evidence, that
follow proof, that follow science, the way Islam
teaches us to through the Qur'an, we're
filled with superstition, and that's something we have
to get rid of.
It's harming our own youth.
It's harming Muslims.
It's harming people with mental health issues.
It really is.
And if you have someone who struggles with
mental health in your house, you know that
for a fact.
The second issue that I think stands in
front of intellect and thought is ta'asub,
is bigotry.
When we belong to a certain school of
thought.
You see, the traditional Islamic schools of thought,
one way or the other, have not been
able in the last decade to answer a
lot of the questions and bring forward solutions
for Muslims in situations that don't have precedence.
And for us to continue to belong to
these schools of thought, blindly, not accepting in
any way or form, leaving them, or changing,
or looking, or thinking outside of the box,
is a problem.
Ta'asub has never brought, bigotry has never
brought khair ever.
We're not even supposed to be muta'asibeen.
We shouldn't even belong blindly to Islam itself.
Allah subhanahu wa ta'ala never commanded the
Prophet ﷺ to be muta'asib for Islam.
He told him, fastamsik, hold on tight.
But you do it through logic, and through
rationale, and through evidence.
Even when it comes to your own belief,
that's what you do.
Ta'asub is a problem today.
Whether it's towards your school of thought, or
towards your, you know, you're defending your sheikh,
or you're defending the imam that you really
respect and love, which is not a problem.
You should do it.
But when you do it blindly to the
point where you can't see, you know, the
light and the argument of the person in
front of you, it's a problem.
Bigotry never brings khair.
The third issue that I think is, standing
between us and our ability to have an
intellectual awakening, is something called al-nghilaq al
-fikri.
When we're close-minded.
When we're close-minded towards everything that is
new.
When we're close-minded to arguments and thoughts
that are new to us, that we haven't
heard before.
And we dismiss them quickly.
And we deal with them through fear.
We deal with ideas that are new with
fear, instead of dealing with them with evidence
and rationale.
It's not the same thing.
We have to keep an open mind.
The Prophet ﷺ, that's how he lived his
life.
He was extremely open-minded.
What he brought to Quraysh, to them was
completely new.
And only the people of Quraysh who were
open-minded were able to actually consider what
he was teaching, ﷺ, at the time.
People would bring him pieces of advice and
thoughts that were completely outside of the realm
of what was normal to him.
When you think about it, they dug a
trench, five kilometer long trench.
No one had done that in Arabia before.
But it was a thought that came from
Persia by Salman al-Falisi.
And the Prophet ﷺ had no problem thinking
about that and actually doing it himself, ﷺ.
And it worked.
Close-mindedness and being short-sighted is a
problem.
We have to learn to open up our
minds a bit and open up our horizons
so we can actually benefit from the depth
and the beauty of the Qur'an that
Allah ﷻ gave us and the sunnah of
the Prophet ﷺ.
The fourth issue that I think stands between
us and our ability to intellectually grow is
al-aba'iyah, is holifying traditions and culture.
It's when we are so stuck to what
we were raised to do or what the
norm was in whatever part of the country
or part of the world we grew up
in.
Where our tradition and culture takes precedence and
is one level higher than looking at the
evidence and the rationale properly.
You see, this is what the Qur'an
talks about in a negative way time and
time again.
It looks at the people who refused the
Prophet ﷺ's da'wah and tells them, you
keep on saying, أَبَاؤُنَا أَبَاؤُنَا أَوَلَوْ كَانَ أَبَاؤُهُمْ
لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ أَوَلَوْ كَانَ أَبَاؤُهُمْ
لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ They keep on
saying, our forefathers never said this, our forefathers
never did this.
What if their forefathers didn't know as much
as they think they knew?
Maybe it should be based on the norm
and what you're used to and what you're
accustomed to.
Maybe we should have a bit more flexibility
within our souls and spirits and our minds
so that we can actually look at situations
that are different, that are new, that are
challenging and not immediately go back to what
is safe to us, which is what we
were raised upon, raised on.
Of course, fear is a big problem.
We fear that we don't want to change
the deen, we don't want to do something
that is different.
But you can't grow if that's the mindset.
We cannot grow as Muslims if we don't
do that.
We need to remember at the end that
الأفكار تحكم السلوك Thoughts dictate behavior.
Ideas, the way we think, will dictate the
way we behave.
If we are going to change and become
better, we have to change the way we
think.
We have to start thinking differently.
We have to start wondering how did he
think صلى الله عليه وسلم throughout his life?
How am I supposed to understand Islam?
We have to start looking at it like
that in order for us to actually change.
As I said yesterday, at the end of
every episode, I want to put forward an
action plan.
The point of these seven episodes and this
series is not for me just to rant
about things that bother me.
The point of this series is to put
forward an action plan.
We have time this Ramadan.
As you can see, the Masjid is empty,
unfortunately.
We're all staying home.
Those who go to work are going for
less hours and not every day.
We're spending more time at home.
It's giving us more time to reflect.
We have to figure out some radical changes
that we need to make in ourselves after
this is all over.
This may be an opportunity that Allah subhanahu
wa ta'ala is giving us.
This may be what this is.
It's giving us a chance to revisit and
reconsider a lot of the positions we're taking,
reconsider our ways in general.
The action plan for today is we must
learn.
You must take upon yourself the actual responsibility
and duty to learn Islam, to learn it
properly, to question everything that you're told.
If I sit anywhere and I talk about
Islam and I try to teach the concepts
of Islam, I try to teach the way
of thought and I am not questioned and
I am not kept in check, then I
will start saying things that are incorrect and
I'll get lazy.
And I'll start, unfortunately, because that's how human
beings are.
We need to question everything we hear.
And if the answer that you're getting doesn't
make sense, you need to ask again and
again until the answer makes sense or the
answer changes to something that does make sense.
Because it's not just about is it halal
or haram?
It's not about halal.
That's not how Islam works.
Islam requires us all to be engaged in
understanding evidence, understanding how it actually functions.
We can't afford as Muslims to be ignorant
about our own faith and not know how
Islam works.
You can't afford to do that.
Everyone has to ask and everyone has to
learn.
Everyone has to increase their awareness and their
amount of knowledge that they have regarding Islam.
This has to be a critical part of
our lives.
Never were we ever asked as Muslims to
follow blindly.
Ever.
I said that yesterday in Leadership and Fellowship.
I'm saying it again today regarding knowledge.
You're never asked to follow blindly and to
listen to what someone is saying without taking
time to process it.
To perform critical thinking regarding what you are
listening to and to ask questions and to
engage in conversations.
We have to learn to talk and debate
and have dialogue and converse and disagree.
We should have done this yesterday.
We are so late in doing this right
now.
And this is not something new.
This is going back to how he taught
alayhi salatu wasalam.
This is how Islam evolved.
This is how Islam came forward.
He taught the Sahaba to do that, to
ask questions, to object when it didn't make
sense to them.
He taught them how to think.
And that's why the Sahaba were transformed as
human beings.
Study their lives before Islam and study what
they became later.
A good example, take Omar ibn al-Khattab.
Someone who had a crisp mindset, a crisp
brain, very intelligent.
Look how he lived before Islam and then
look towards the end of his life.
The transformation is unimaginable because the Prophet alayhi
salatu wasalam taught him how to think, which
is what we're missing today.
I need you after all this is done
to take it seriously, to engage in academic
and non-academic knowledge seeking, to raise awareness
within yourself about how Islam works and to
raise awareness about Islam in the communities surrounding
us.
We can't afford to be ignorant about Islam.
We can't afford to be ignorant about anything
anymore.
Ignorance is the number one enemy within Islam.
The number one enemy in Islam is ignorance
because it's the biggest problem that stands in
front of intellectual growth and improving our thought
processes and understanding Islam in a way that
allows Islam to function within communities properly, that
allows Islam to bring forward a narrative that
your son and daughter at school can be
proud of, that can bring forward answers to
difficult questions, that bring calmness of mind and
heart, peace of mind and heart, to bring
forward solutions that actually allows societies to overcome
their difficulties and overcome their problems.
That is what I hope the action plan
from this episode will be.
I hope you find that beneficial.
سُبْحَانَكَ اللَّهُمَّ بِحَمْدِكَ شَرُّءٌ لَا إِلَهَ إِلَّا أَنْتَ
أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ وَصَلَى اللَّهُ عَلَى مُحَمَّدٍ وَعَلَى
آلِيُّ صَحْبِهِ أَجْمَعِينَ Inshallah we will see you
again tomorrow at 5.30 and for Khutbah
Jum'ah prior to that at 2.30
inshallah.
السلام عليكم ورحمة الله وبركاته