Channel: Ahsan Hanif
Bridging the Gap by Shaykh Dr. Ahsan Hanif – One Ummah Conference 2016 (The Contemporary Muslim)
And they never quit.
They kept moving forward no matter how difficult it was
our next speaker
since the age of 13, has been moving forward, but far before that.
He memorized the entire quarter on at 13. Now I know some of the parents are probably thinking, that's exactly what I want my child to do.
After you hear our speaker, you'll realize that Allah subhanaw taala, perhaps has given him a gift. And this is why at a young age, he was able to do what he did.
He is going to talk to us about bridging that gap that we all so desperately need bridged. The gap between parents and children, as our first speaker spoke of siliconera him
the gap between true Islamic practices and principles and whatever it is that we're doing. Like our last speaker, Dr. Moravec spoke about the gap that takes us from being oppressed, repressed and depressed, to moving forward.
Dr. Allison has ijazah from Medina University, he heads the Quran and Hadith department for an Maghreb. He runs a Masjid he is also not just available to you today, but also presents on Islam q&a. He's a man that I guarantee you after listening to him once, you'll want to keep listening to him over and over and over again, please put your hands together or put them up and make sincere da for our beloved Doctor, please just take a look at salaam aleikum wa rahmatullah wa barakato.
smilla rahmanir rahim al hamdu Lillahi Rabbil alameen wa sallahu, wa salim roboticle, optical sonica Muhammad wa ala alihi wa sahbihi ultramarine, a MOBA.
The theme for this year's conference, as you know, is entitled the contemporary Muslim.
And when I was thinking about this theme, before I travelled from the UK to be with you here, I was thinking that perhaps another way of framing that title or perhaps London question that all of us have, that brings us to this conference. Another way of wording The title is how is Islam still relevant to us today in our society, we as Muslims, we as people who are citizens of Western countries, be the UK, the US, Canada, all of these countries, we are trying to bridge this gap between us as Muslims and our faith and between the societies in which we live. And so that is why my lecture is focused on bridging this gap, in particular, the gap between Muslims or non Muslims,
the gap between us and our faith and between the society that we live in and the community that we live in with our fellow citizens who the vast majority of us may not necessarily share our faith and our ideology.
You see, one of the things that we need to do and we need to do more of is when we look at the opponent and we look at the son of the Prophet sallallahu alayhi wa sallam, we misunderstand the way that these two sacred texts are formulated. The Quran and the Sunnah as a rule, as a general principle, speaks in terms of principles, not in terms of exact information, meaning what? Meaning that Islam because it would be spread over 1000s of years, across continents, over dozens, if not hundreds of generations. The Quran and the Sunnah of the Prophet sallallahu alayhi wa sallam do not specify for every time place and generation, their specific challenges that they will face. Why
because otherwise the Koran would be never ending the sun and the example of the prophets on a lower it will seldom would be never ending. Because from country to culture to place to tradition, through to generation, things constantly change, they move, they adapt. So instead the miracle of the Quran, and the miracle of the Prophet sallallahu alayhi wa sallam, and the reason for their longevity is because they speak in terms of principles. And yes, there are many details in the Quran and Sunnah as well. But mostly those details come in addition to those principles that are laid, Islam lays for you the foundations in the Quran and Sunnah. So the challenge that each and every single group of
Muslims have in every time place in generation is to go back to those principles and understand how they apply to them in their current situation. That is the role of the scholars of Islam, to take and extrapolate from those principles.
rulings and etiquette and mannerisms and so on and so forth for us in each and every single time, place and generation. When you look at the time of the Prophet sallallahu alayhi wa sallam, as we know the Prophet sallallahu alayhi wa sallam lived the vast majority of his prophethood in a non Muslim land 13 years he spent in Makkah, which during that time, was a land of non Muslims. It was a land where the religion, unlike today was not Islam, where the vast majority of its inhabitants, unlike today, were not Muslim. So the vast majority of his life post prophet one was actually in the land of non Muslims, the lesser time the minimum amount of his life was actually spent in what you
would term as Muslim lands. And perhaps in a large village and knows best but perhaps one of the wisdoms behind that is because also for those principles, that there would come a time where 1000s if not millions of Muslims across the world, would be living and interacting with people who don't necessarily share their faith in lands that are not ruled by Muslims, they are not Muslim countries and nuns. In fact, even in the time of the Prophet sallallahu, alayhi wasallam, it was commonplace for the companions who travel to places like Yemen, and to places like Syria, modern day Syria are what we would call in biblical terms, the Levant area, these places and these parts of the world
when a Muslim lands, during the era of the whole affair of the leaders of the Muslims, the Muslims would travel to all the way to southern Spain, to Europe, and they will travel to India to the far reaches of China, again, interacting with non Muslims. So when we look at the plan, and the sooner what we find, in terms of the way that we should behave as Muslims, with our non Muslim friends, colleagues, neighbors and fellow citizens, if you were to analyze the Koran, you would find that Allah subhanaw taala lays down for us a number of important principles. These principles teach us how to behave, they govern our life, they govern the way that we should behave. Allah Subhana Allah
says in one of the most overarching principles of the on an unavailable religion, he says what to Ireland were a little bit he was toccoa wala Taiwan were underneath me one on one, and cooperate with one another upon piety and good and do not cooperate with one another upon evil and upon sin. There is a principle that dictates our lives, we extend our hands of friendship and cooperation to anyone and everyone, so long as the goal is good, so long as there is some benefit to be attained, so long as there is some piety involved in that, and we withhold our cooperation we will hold our hand and our hands metaphorically speaking from anything that the objective of which is to further
harm or oppression or anything which has an evil ending, and that's why you find that even before Islam, the Prophet sallallahu alayhi wa sallam was a constructive member of his Society of his community Makka before Prophethood the Prophet sallallahu alayhi wa sallam was known as El amin, the trustworthy Assad, the truthful and that is why even post Islam, when the leaders of Qureshi would ridicule and mock him and call him a liar, and so on and so forth. But when they would be questioned about his character before Islam, to see if the two made sense, they would be unable to say anything about him except to attest to his truthfulness and to his trustworthiness and to his integrity. When
the Prophet sallallahu alayhi wa sallam first received revelation and he was in a state of agitation, and aware of what this experience was this other worldly experience of receiving revelation. He went to his wife Khadija rhodiola, Juana, and what did he just say in response to him to him? Verily, you are a man who looks after the weak and the needy, you feed the poor, and you help the oppressed. This is what the people know of the Prophet sallallahu alayhi wa sallam. So his character even before Islam, was of such a degree, that even after Islam, his enemies cannot attack his character. They couldn't pinpoint anything to say, This man is an evil man, or is a man who
wants some kind of corruption or some kind of chaos within our society. The profits on the lower legal settlements and you know, in the authentic narrations, he would even meet with others before Islam, with his fellow citizens of Mecca. And together they would make pacts of cooperation for causes that were considered good in our time as we would call this social activism. Right society communities come together to help the weak, the press the poor and the needy. The Prophet sallallahu alayhi wa sallam. in those early days before he was a prophet of Allah. They were there was oppression that used to take place in Mecca, you would have businessmen and traders that would come
into Mecca, and the Mexicans would buy from them. There.
merchandize but some of them would refuse to pay, they would refuse to pay. And because this man who is the who's the merchant is a foreigner, far away from home, has no tribe has no family has no one to support him. And the olive oil has come to a land in Makkah, in which there is no judicial system. Because the metcons had no court, no judge, no judicial system. It was a tribal system. So the meccan is inherently strong. He has all of his family, his tribe supporting him, and this man who was a foreign merchant comes and he has no one to help him. But the Mexican some of them, including the Prophet sallallahu alayhi wa sallam, when they saw what was happening, they realize
that this was oppression. So they took the initiative to meet in the houses of one of the noble men of courage. And they made the pact, which today we know was helpful for dawn, they made this pact. And in that pack, they promised that the Mexican families would come to the aid of anyone who is oppressed, irrespective of their family, their background, their nationality, and so on the profits on a low hourly or sell them many years later, when he was remembering that pact, he said, By Allah, if I was to be called to something similar to it now in Islam, I would agree. If today in Islam, now that I am a prophet of Allah, if such a pact was to take place, where people are coming together
from all sorts of cultures, religions, background societies, they're coming together, to withhold and remove oppression,
then I would respond to this. This is what we find. The Prophet sallallahu alayhi wa sallam was a man for his community, because inherently the Muslim wants what is better for their community. We want guidance for everyone, because we consider that to be better for communities as well. But it isn't just restricted to the issue of guidance or religion. It is far more general. We live in this country, our families, our children grow in this country, our grandchildren will be born and raised and live in this country. We want what's better for our society, because we are part and parcel of this society. Look in the Koran in countless pieces. How when Allah subhana wa Taala addresses His
prophets, he often refers to them in the terms of brotherhood, what he learned in a home Buddha, and to the people of God, we sent to them, the brother, rude early he sent them who is a prophet of a lot of Muslim, the vast majority of his people are disbelievers, non Muslims, they're persecuting hood and his followers. They are torturing them, they want to kill them and destroy them. But even so a large there were gentlemen, he describes them in the Quran, he says we send to the people of add their brother, how is he their brother? He's not their brother in terms of religion or faith. Rather, he is the brother in terms of national nationality, in terms of citizenship, in terms of
tribalism, they are from the same people. So a large village of shows how close the you are in these terms. Why? Because the prophets of Allah only wanted what is good for their communities. What he left the mother home saleha and to the people of the mood we sent to them their brother, Sally Holly, his salam, ala Medina Yahushua, and to the people of medion. We sent to them their brother srivalli. His Salatu was Salam. The prophets of Allah in the Koran are called brothers to their prophets, and even our own Prophet sallallahu alayhi wa sallam, look at the way that he had this genuine concern and love for his people arrange these people, who for the vast majority of his life,
only wanted to kill him to kill his followers to destroy his religion. All they did was ridiculed and mocked him. All they wanted to do was oppress and repress his teachings and his followers, but even saw the Prophet sallallahu alayhi wasallam love them. Why because they're all his fellow humans. He wants good for them. There's an alarm though, which tells us this in the Koran as another general principle. While the Quran, Benny Adam hemella, whom feel very well bow was
a bad football now Humala theory, man holla pinata Lila indeed we have ennobled almond, the children of Adam and we have carried them in London in sea and we have provided for them from everything which is good. And we have given them superiority over that over much of that which we created. So in Islam, Allah azza wa jal says, Every life is precious every life. In fact, even in Islam, the lives of animals and cans are precious to us. Everything in which a large zildjian has given it to its life. It is something which we consider to be precious. So the Prophet sallallahu alayhi wa sallam, as we know during his lifetime is persecuted, tortured constantly over and over again.
assassination attempt attempts and
plots, his companions being martyred and killed people being persecuted simply because they used to say la ilaha illAllah. So our mother, our Chateau de la Juana, she said, O Messenger of Allah. I don't think that there was a day most severe upon you than the day of the Battle of that battle in which the prophets of Salaam was injured himself. blood flowed from his body. Over 70 of his companions were killed and Martin, I don't think there was a day more difficult for you than that day. The Prophet sallallahu alayhi wa sallam replied, and he said, Lord, lucky to me amici malapit I have faced many things from your people, from the people of Orosz. But the most difficult day upon
me was not the day of what it was the day in Macau when I left, and I went to tarrif. I went to Taipei to call those people to Islam. But instead they responded with stones, and with pebbles, pouting me, to the extent that we know that blood flowed so freely from the body of the Prophet sallallahu alayhi wasallam that his sandals became congealed with dried blood. So the Prophet sallallahu alayhi wasallam walked, as the narration said, some of those narrations say he walked for approximately 14 miles in the desert, sun and heat, walking, walking and walking because of how much concern and anguish he felt that these people were all he wanted to do was speak to them, didn't
even afford him the chance to speak, couldn't utter a single word. Instead, they treated him in a way that you wouldn't even treat your enemy. So they left so he left in this state. And after 40 or so odd miles as we know a large village will send to him the angel gibreel along with the angel of the mountains, and the angel of the mountain said, Oh, Mohammed, Indeed, Allah sent me to you, so that if you command, I will crush these people between the two mountains. You see, this is the lesson for us a lesson because it is far easier to seek revenge, far easier to seek retribution. In fact, it is often human nature to seek those things when you have been wronged. In fact, even when
you haven't been wrong, right? We like to seek revenge. But when you've been wronged, it is a human reaction. The Prophet sallallahu alayhi wa sallam has given this opportunity. If you kill a whole people that are opposing you, there is no more war. There is no more fighting. There is no more killing. There is no more persecution. There is no more torture. The whole thing is done and dusted, it's finished. But instead the Prophet sallallahu alayhi wa sallam said no. Rather I hope that those people one day or their children will say la ilaha illa Allah,
they will be believers, they will understand the value and the worth of the message that I have brought, because if they die, it is a short term vision. It is a short term mindset. Because if they die, then there is no hope for guidance for them. Rather, the Prophet sallallahu alayhi wa sallam wanted good for even the worst of his enemies. And that's why later on when those people would come and they would accept Islam, the people of the brief, they would come up to the conquest of Mecca, the people of five and they would accept Islam wholesale, the arch enemies of Islam, Abu Sufyan his wife, Hynde, washy, the man who assassinated the Hamza, the uncle of the Prophet sallallahu alayhi
wa sallam, one of the Allah one reclame, at the center of Abuja, all of these individuals who for decades, all they did was harm Islam. Kill the Muslims try to assassinate the Prophet son alone while he was send them. But eventually they all choose to accept Islam. What is the prophets on a low? Arlene, we'll send them do does he accept that Islam? Or does he say, there's no hope for you? There's nothing that you can do now to atone for all of your past? Or does he accept that Islam? And then say to them, yeah, you're a Muslim, but I never want to see you again. Find your own Muslim, but don't come anywhere near me because of what you did to me and my followers, or does he take the
third option? Well, not only does he accept is there Islam, but he forgives and forgets and pardons. So that now this man who yesterday was an arch enemy, today is like one of his closest brothers and friends, one of his closest companions. And you only need to look at the way that the profits on a low while he will send them on the double soufiane at the time of Islam, how we honored him. And I don't have time to go through the whole story, but he honored him and honored him and honored him when he chose to accept Islam. So Allah subhanho wa Taala, and the life of the Prophet sallallahu alayhi wa sallam teachers that are in our religion, we have these overarching principles, these
principles that show us that we are a people who want good people who want to reach out with others for the benefit of societies and communities. And yes, part of that God that we want for others, is to teach them the truth about our religion, is to teach them the beauty of Islam is to teach them the miraculous nature of the on an
The life of the Prophet sallallahu alayhi wa sallam, because we consider that to be inherent goodness as well. But if even if they don't accept our own, even if they don't want to know, we still want to be productive citizens of our society. That is the way that the Prophet sallallahu alayhi wa sallam was, that is how the companions of the Allahu anhu much more in well, throughout the life of the Prophet sallallahu alayhi wa sallam, you will find countless hundreds of interactions with non Muslims, from his enemies to non enemies, from people who are of various religions from paganism and idolatry to Christians and Jews and people who are considered to have no
particular faith. Even fire worshippers used to come to the prophets on the lower end, we'll send them what we call them a juice in Arabic. All of these people interacted with the Prophet sallallahu alayhi wa sallam, and to each one the Prophet sallallahu alayhi wa sallam would treat them with respect and with etiquette. Never will you find that the Prophet sallallahu alayhi wa sallam ever started in a bad way? Never did he show bad etiquette or bad manners to anyone. Rather the prophets on the lower line was silom was known for his kindness for the nobility of his character. He was known as a man who would smile and he would welcome those who would come to him. It is only when
others would harm him, that sometimes he would speak to them in a harsh way. He would speak to them in a stern way, rather, his general norm was that the Prophet sallallahu alayhi wa sallam was a man of gentleness and honor. Look at when those people came in, they said, O Messenger of Allah, such and such a tribe do evil to us, and evil tribe they harmless they kill us, they murder and Meemers so why don't you ask Allah to custom, as a lot to punish them, supplicate to Allah make dua that Allah believes this farmers? The Prophet sallallahu alayhi wa sallam said in one narration in Neelam obatala Anna, I was not sent by Allah to curse the people. That's not my role. Allah didn't send me
up on earth to curse people. What did he send him for? As he says in Oregon, warmer or sell NACA Illa Rahmatullah they mean, we only sent you as a mercy for all of mankind. Other people would come and see the same thing. I will people, the people of those are the people of beef. These are tribes of Arabia, the harmless and they and they persecute and torture us. So as a lot to deal with them, ask Allah to punish them, but instead the process of settling would change. And he would flip it around and he would say, Oh Allah, guide the people of those of Allah guide the people of the thief, he would change it. Why? Because this is the role of the Muslim always wanting good. And so Allah
subhanho wa Taala establishes this principle in the Quran, where he says in the Quran, la Yun hakama Allahu anila de la musica you know coming in while I'm Jojo come in the
room tuxedo, Elaine him in the law, your head will not sit in that alarm zone agenda does not forbid you. He does not prevent you, from those people who don't seem or don't wish to harm you. And they don't wish to persecute you because of your beliefs. A lot does not prevent you that you should be good to them. And the word that is used in Arabic is a biro and about Rome. And bear or this type of goodness is the highest form of goodness in Arabic. It is not just good, but it is the highest form of goodness until about Rome, that you should be good to them in this way, what tuxedo Elaine him and that you should be just in the way that you deal with them. In the law you have been boxed in
for Indeed Allah loves those who are just
the scholars of the FSI. They they explain this word bill, goodness, what does it mean? What is the relation to those people who don't share your religion, because we know as Muslims that are part of our religion, is that we gives the cow we give charity to the poor and the needy and so on and so forth. But often and most likely those people and those recipients will be Muslim as well. But rather than a large religion says that we those people who don't harm you, they don't want to wish evil for you. You should show to them goodness, the scholars of Tafseer they see that this goodness refers to goodness in every single sense, goodness to the poor, and the needy and the hungry,
goodness in terms of being just as Allah says in another verse, while I remain a commissioner an omen, Allah Allah tala do, there are good.
taqwa. Don't, don't let the differences and the enmity that you may have with others prevent you from being just meaning even with your enemies you should be just Then what about those people who aren't your enemies? You see often in the Quran, Allah azza wa jal always mentioned the worst scenario the extreme scenario, because then you extrapolate from it that if that is the case, with people who are your enemies, though even with them, you must show
Justice, then if you can back project, you understand that every other person has more right to that sense of justice. So a large syllogism tells us this. So the scholars see that goodness is to be just, and it is to fulfill the rights of every single person was White's upon you, your neighbor who was a non Muslim has rights that Allah has placed upon you as their neighbor, they have rights, to fulfill those rights is your duty as a Muslim, you can't just say I don't fulfill their rights, because they don't happen to be Muslims. They have a right that Allah has placed upon you, people who are in your employment, they are under your care and your responsibility. They have a right upon
you, you must fulfill that right? If they're your students, and you're their teacher, and you're teaching them they have a right upon you, that Allah has placed upon you. It is your duty as a Muslim, as a citizen to fulfill those rights. Anyone who comes to you and seeks your help, and your aid, it is your right to fulfill that duty to help them if you can, in a way that is legal and responsible in a way that will benefit community as enlarge. The Muslim is the one who when they walk down the road, as the Prophet told us on a low while he will sell them and these see litter or rubbish or trash on the ground. They pick it up. That's Islam. Then the Prophet channel, Sal, Allahu
Allah, He will send them an email and we'll be there on WhatsApp Bruna. shorba. Eman is 70 odd levels are Allaha Shahada to Allah, Allah, Allah Allah, the highest of those levels is the testimony of faith La ilaha illAllah. Wa Naha, Mr. Patil, other Anatolia. And the lowest of those levels is when you see litter or something harmful on the road, you pick it up, that is the right upon you, that your community has. Not that you actually placed litter on the ground, but you pick it up when you see it. All of this is encompassed in that meaning of a single word that Allah mentions in the Quran. And so this is something which we need to do in our times. When we look at the plan, we look
at the life of the Prophet sallallahu alayhi wa sallam, one of the grievous mistakes that people make. And one of the greatest sources of problems for us as Muslims in our time, is because we don't look at them in a comprehensive way. We pick and choose and select, we cherry pick what suits us, and we ignore the rest and allow warns us against this in the Quran. And he says, if I took me in on a barbell kitabi, what's up for una v belt? How can you believe in parts of the book and disbelieve and reject other parts of the book, we do the same with the life of the Prophet sallallahu alayhi wa sallam, you have Muslims today, unfortunately, all they look at is the battles and wars of the life
of the Prophet sallallahu alayhi wa sallam, which even if you were to bring them together, wouldn't mean more than a month or two from a 63 year period of his life. And then they discount the rest of his life, because they cherry pick and select what suits them. Or they go to the online and they look at one verse or two verses, and they take it in isolation, and that is Islam. for them. There is nothing more, nothing less. Whereas this is one of the greatest Follies. It is one of the greatest mistakes. We don't do this in any other sphere of our lives. You never have a court, a judge in a court or a jury in a trial, only cherry picking evidence that suits them. You don't go to
a doctor to check your medical history on your doctor, or your physician only picks the parts that suit him, right. You had a good blood test, but there were problems with your heart. He says no, we'll take the blood test. Forget the heart. No one does this in life. So how can you do it with something that is as important as your religion? So Allah subhanho wa Taala sends the Koran in full context, as a comprehensive scripture, meant for all times and all generations. So yes, a book that speaks for every time and every generation must address issues of war, because that happens in life. It must address issues of penal code, because that is something which happens in life. But when a
large religion mentions this, it is in a general context, it is in a context befitting for every time and every single generation, and the life of the Prophet sallallahu alayhi wa sallam likewise, his 23 years of prophethood don't just focus on one thing or two things, but rather they are far more comprehensive to study Islam in this comprehensive nature. It is what Allah subhana wa Taala wants from us as Muslims to be a comprehensive Muslim. So the answer to that question, how is Islam still relevant to us today? How do we become contemporary Muslims? If that is a correct technical way of speaking? It is so that we take those principles from the Quran and Sunnah in a comprehensive
way, understanding them in the way that they are meant to be understood. And then we apply them because through that you see the beauty of Islam, through that you see the miraculous nature of this religion.
But that requires that we as Muslims go back and really analyze and study the Quran, we study the life of the Prophet sallallahu alayhi wasallam, not just focusing on certain stories that perhaps are more appealing, more fun or engaging or exciting to read. But we look at a life span of 23 years of prophethood. And we study it from beginning to end, so that we understand its full context. So Allah subhana wa Taala gives us these overarching principles within the Quran. So when it comes to dealing with people, who perhaps don't share our faith, they don't share our religion. They come from other backgrounds and ethnicities and religions, or perhaps no religion at all. We extend our
hand of friendship for what is good for what is just for what is in the our mutual benefit all of us as people who live in a single society, because people of all colors, races, backgrounds, traditions, essentially want the same thing. They want happiness for themselves and their families. They want to live in security. They want prosperity for themselves and their families. These are universal values, whether you're Muslim or non Muslim, these are the things that you want goodness for yourself and for your children. When it comes to fulfilling those objectives than Islam is the same. Islam makes it in fact, an obligation or duty upon the Muslim to, to go and seek out those
things. Islam emphasizes its importance and makes it an obligation upon us. But at the same time, Islam also gives us parameters, things that we can't do because they go against our religion, from those things, as we said, is that we never stand for oppression. We never stand for evil causes or means when there is oppression, we speak against it, and we don't support it support it in any way. As a large religion says in a million ha como la and Isla de Nakata Lu confit Dean Maharajah coming Dr.
Raja come into our lone woman get our la home for LA eco volley moon. Indeed, Allah prohibits you from working with those who want to kill, or they want to suppress your religion, or they want to exile you because of your beliefs, meaning anyone that works for oppression, these are people that you do not side with, because to do so is also oppression. A large religion tells us from those parameters is that we don't compromise our own faith and beliefs are in jaha, Kerala, Angelica B. Mali Celica v Raman, Fela, Tata, Huma wasafi, Boomer, dunya moroka. The we are good to people, to your parents, if they happen to be non Muslim, to your friends, your colleagues, your families, if
they happen to be non Muslims, to your neighbors, to your fellow citizens, you extend the hand of friendship, but if they ask you to go against your own beliefs, then that is a red line that we draw. That's not something that we can do. If someone tells us to do something which we consider to be Haram, in our religion, it is impermissible, then that is something which with all due respect, we don't do. These are parameters that Allah subhanho wa Taala lays down. So when you look at the banana and the Sunnah, in this context, in its complete and full context, what you see is that Islam wants good, it wants to extend that hand of friendship, for working towards the common good to what
is mutually beneficial, so long as it doesn't stand for oppression, so long as it doesn't compromise our faith and our beliefs. This is what a large religion once this is what the prophet sallallahu alayhi wasallam worked for, for many, many years. And that is why there are countless stories within our tradition and history of when the Muslims would go to foreign lands, as Muslims, they would go as merchants were traders, or they would go for business or for whatever reason, they would go to those lands. And because of the etiquettes, because of their character, because of the way that they would deal and interact with people, they would simply accept Islam, just as our own prophet son
alone, while he was sending him how many companions accepted Islam simply because of his character, simply because of the way that he was. We as Muslims, all of us in this room in this auditorium, are ambassadors for Islam. Every single one of us has a duty. How can people know the truth about Islam, unless you show it to them, what they see is only what they see on the news. What they read is what they read in the newspapers. But you you have a personal interaction with those people who you see every single day, you have the opportunity to change them, the orange will do the same, they would have their propaganda against the prophet or seldom and against the Muslims, but the Prophet
salallahu alayhi wa sallam and he would interact with those people, they would see that that propaganda was false, that it was only a few people or maybe it's something which has been taken out of context. Islam is a religion of action is not just the original speeches and theory. Rather, it is a religion in which we show through our character through our belief in Allah subhanho wa Taala through our etiquettes through the way that we live, and we speak
And we act and we walk and we talk. We show people what Islam truly means. We ask Allah subhanaw taala that He grants us the blessing to understand Islam correctly and completely and fully rest. galarza legendary grants is the ability to work for the mutual good, and to advance what is good for all people. We ask Allah subhanaw taala that he makes a steadfast upon his religion, and then he shows his mercy upon us. Our families and our communities are subtle, or maybe the Mohammed was early he was a big marine was Salam or Aleikum warahmatullah wabarakatuh