A Lecture On Faith
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Channel: Bilal Philips
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AI Generated Summary ©
The importance of faith in Islam is discussed, including the declaration of faith and five pillars of Islam. Regular prayer and charity are fundamental parts of one's life, and hate towards individuals is a consequence of their actions. The importance of acceptance of Islam is emphasized, as it is difficult to marry someone of a certain sex. The segment also touches on the idea of the "the Angel of the Law" and how it relates to Islam.AI Generated Transcript ©
wanna add he was supposed to be He, for Madison, Madison, su laomi, Dean, all praises due to a law and me a lot of peace and blessings be on his last prophet muhammad sallallahu alayhi wa sallam, and all those who follow the path of righteousness until the last day.
today's sermon
was on faith.
And the Imam began his presentation
by giving a clear definition of what faith represents, from an Islamic point of view.
It represents fundamentally
a conviction in the hearts
which is expressed
on the left.
And what is which is put into practice, by the body part.
that faith
is not
fundamentally
something which a person keeps in his heart, which is not expressed, either in word or in action.
The Islamic point of view is that, that faith is not considered complete unless it is linked with the statement the expression of the faith in words and in need.
And this is why we have as the first pillar of Islam,
the declaration of faith.
When we look at the Islamic system, which is built, as we all know, on five pillars,
the first being the declaration of faith, following that, the establishment of five times daily prayer, then the giving of zeca, fasting in Ramadan, and performing the pilgrimage to Mecca at least once in a lifetime.
When we look at these five pillars,
we see that the first one is the actual declaration, or what is supposed to be a large, that commitment that one has in one's heart to God is expressed in that declaration. When the declaration is made, it is not made to inform God to inform a law that we believe, because the law knows what is in our heart is not necessary, he does not need us to express our belief in words, he knows what is in the heart. So therefore the expression of belief in words, this is fundamentally for the knowledge of the community, that this individual is a part of the community, and for the individual himself, to protect himself in times of weakness, because if a person is a believer, holds us face
in his heart,
but does not inform others, then in times of weakness, because he may have a belief in his heart, and it may affect his actions, you may start to do righteous things, doing good things, etc. But because people do not know that he is in fact a part of the community, if in his time of weakness, and our faith goes up and goes down, if a period of time once the space is down, you know, the satanic forces evil forces, draw him or call him into evil, to do some acts of evil, then if the community doesn't know that he is a part of the community, then they may see him going into evil and not say anything. However, if his faith has been made known to the community, then some members of
the community observed him going to do something which they know to be prohibited, they will catch a hold of them and say, what's happening Brother,
you having some problems,
you know, they will try to find out what is causing that individual now to go to what we all know to be prohibited. So that declaration of faith is is fundamentally for the protection of the individual that he lets himself be known to the community, so he may gain their health when he is in need of help. When we look at the other four pillars of Islam, we see that they're all pillars of action.
So we could say four fifths of Islam is actually one fifth is a theoretical declaration.
Something which is supposed to be an expression of the heart, but the other four fifths of it is action deeds, righteous deeds that we are obliged to perform.
So the
quoted verses from the Koran and
Various statements of the Prophet Mohammed, some of the law, it was set up to support this concept of faith not being merely a claim.
Because it is very easy for people to mix up knowledge and faith.
We may have knowledge of a thing.
But we may not have faith in that thing.
And people oftentimes confused knowledge with faith. A person may know all about Islam, like you may find orientalist, for example, who have studied Islam in universities in the West, for a variety of different reasons.
None of them seeking God.
These individuals will know Islam. If you ask him the details of prayer, and how many times is a Muslim prayer day, how many units of prayers you need to pray him, he'll be able to give you all these details, he may be able to go into Islamic lines and depths that you don't even know about.
Yet, this individual is a disbelief.
That knowledge does not create belief. In Islam, it is true, that knowledge has to precede belief. knowledge has to come before faith. Because if an individual jumps into faith, before knowledge, then it's very easy for him to end up a Buddhist or a Hindu or you know, whatever.
Because those people who are Buddhists, Hindus, you know, Christians, etc. They have faith, many of them have faith in their system.
But it is not based on knowledge. It's based on upbringing, because they were brought up in a family that that's what they did. Or it may be based on emotion, because they, they came across a people who seem to be doing something which seemed to be emotionally pleasing to them. So they joined this wasn't based on them having knowledge analyzing this thing. Is it really right? Is it really wrong is there you know, is everything else really wrong, and this is really the right way. They must analyze this systematically, but they've been drawn into it emotionally.
So through these other systems is quite possible for us to end up having faith in something which is false
faith which is not acceptable to God.
So therefore, knowledge has to precede faith, one needs to know who is a law before one can believe properly in a law.
This is basic principle in Islam. However, we have to go beyond that knowledge, the knowledge should proceed. But then that knowledge should now be translated into a conviction within the heart, which causes the individual to express on his tongue that faith and to act accordingly.
We have a statement, one of the verses of the Quran, in which our Lord describes the believers,
those who truly believe in the law, as those who when they when allies mentioned, their hearts become fast.
When they when the name of allies mentioned, when the greatness of a live mentioned in their presence, they feel it touches their hearts.
I mean, it's not just like anything else, you know, this set of goods cost 100 yards, I mean, the same effect that comes from you hearing that this is cost 100 reality, the same as somebody saying Allahu Akbar, it you know,
there's no difference in the heart, there should be a, a difference, a clear difference between those kind of statements. And when we hear a law phrase, or last name mentioned,
when we're reminded of a law, there should be something which touches our hearts. Such are the true believers, when they hear a last name mentioned, their hearts that touch.
Furthermore, they put their trust in a lie in all their affairs. The rest goes on to explain they put their trust in a line all their fears, and they establish regular prayer.
And they also establish the regular charity. And then alarm goes on to say that these are the true believers.
In other words, it was not left
at the points of their hearts being touched a lot size off by saying that there is a touch. But from that, the touching of the heart, it leads to
a full conviction in that one trust
is put completely in a law.
Furthermore, after putting trust in the law, then
the the action
The practical actions come into play
the establishment of regular prayer, which is our link with a law,
five times daily prayer, organizing our day around the remembrance of Allah, maintaining that context, this is a basic, if we believe in Allah, truly, then that is automatic. We don't even question why how many times so many times No, we recognize this is a minimum.
This is not all that we should do in terms of prayer to Allah, but this is a minimum, this is to maintain for us to maintain an even keel, a correct balance in our life as believers. Furthermore, we are enjoined to establish regular charity, we pray what is compulsory for us,
once a year, and we also give voluntarily to those who are need various Islamic causes, etc. We are constantly you know, sharing what Allah has given us, with others, because we believed in Allah truly, we trusted in him, that whatever we give,
for its pleasure, Allah will return to us
tenfold to 700 fold to you know as he wishes,
but we will be gaining, our reward will be increasing our benefits will be increasing for that from that money. No. Right in practical terms, our money is decreasing.
And the law close that verse by talking about the reward,
that the war reward would be that a law would provide for us in Paradise, the reward for such those whose hearts are touched by the mention of a law's name,
who put their trust in a law
establish regular prayer and regular charity. such individuals who are true believers will get the reward which Allah has promised of Paradise, the ultimate rewards for living a righteous life.
And he went on to quote a heavy a statement of Prophet Muhammad sallallahu alayhi wa sallam which was recorded in Sahih al Bukhari
which speaks of the comprehensive nature of the faith,
wherein the Prophet Mohammed Cyrus was quoted as saying, that faith has 70 over 70 branches.
And that the highest
of the branches,
or the most important
of the aspects of faith, is the declaration of faith, law, law law.
And that's the lowest branch,
which is still a part of faith
is
the removal of harm from a path
of action.
We see some glass and nail, whatever in the past where people walk or whatever, and we take that thing we move, move it from the past, this is the lowest branch of faith.
And he went on to say that China's
modesty is a part of faith.
So in expressing that, the Prophet Muhammad wa sallam was calling us to the realization that the faith covers all aspects of our life.
And there is really nothing
too small of righteousness,
that we could ignore doing.
Anything, which we can conceive as being good
to do that is a part of
and he went on to pause and other statements
of the Prophet Muhammad Sallallahu Sallam which is recorded by a Timothy and as I said, the believers are ones
who people feel safe from with regard to their well.
There's another statement which he said also, that the deliveries are one from whom the
Muslims are safe from their hands and their tongue.
In other words, a true believer is one who does not hurt the rest of the community by his tongue. That is, by backbiting, telling lies, slander, etc, etc. spreading rumors is not the act of a true believer, nor does he hurt them, by way of his actions, his physical action by taking their wealth unjustly by cheating them in business,
selling them products which they know to be defective etc. You know, in their actions, they do not harm the delivery, nor in their speech.
And homicides Allah was also recorded as saying that none of us truly believe
until we love for our brothers, what we love for ourselves. This is the completion of faith that our actions represent or manifest our love for our brothers.
That we love for others, what we love for ourselves what is pleasing to us.
We try to do for others, what is displeasing to us, we avoid doing to others.
And he also,
the Imam also quoted another statements of the Prophet Muhammad wa sallam, in which he had said that none of us are true believers also until we love the Prophet Muhammad sallallahu alayhi wa sallam more than our parents, our children, for all of mankind. Again,
as we spoke about this concept in the previous Juma, this is one a love of obedience, wherein we would give precedence to obeying the profit from the law and selling them over obedience to any of mankind.
This is the highest expression of that love. And the law said in the Koran in concentration Boonen law for kabiru, near liberal law, if this is a perfect time to tell the believers, if they are truly
loving a law, seeking the love of a law,
then that should be done by following the Prophet Muhammad wa sallam, and the law, we love them. We earned the love of Allah by obeying the Prophet Muhammad Sallallahu sallam, why? Because he
was the intermediary between us and a law in terms of ringing the final message to us. This was the role of the prophets. They were the intermediaries between a law and mankind in terms of conveying that message, not in terms of worship, because of course, in terms of worship, there are no intermediaries. We worship a lot directly. And this is what the prophets all told us to do. This was what Allah conveyed to the prophets to tell us to do. So they were intermediaries in terms of conveying the message. A lot chose them as examples for us to show us how we should apply that message. The revelation which came was practically demonstrated for us, this was the role of the
Prophet, and we respect them. We show our love for them, because of that particular role, not because they are from our tribe, for example, we're Arabs, and from Mohammed Salah was an Arab or we are Jews and Prophet Musa was from the Jews, or you know, whatever. This is not the reason why we love the Prophet. We love them, because a lot chose them to carry the word of truth and righteousness to us.
Then the amount went on to port and other statements of the Prophet Muhammad SAW something with regards to fish, in which he said that the most perfect deliver
in faith is the one who was best in character. Again,
the one whose face is most perfect is the one whose character is best
we can otherwise where there's no separation between
faith and action.
Those people who tell us we are believers we are
but we find in their actions that they are prejudicial. They score and people they curse people, their actions that have bad character of evil character, where we see even the non believers expressing, you know, their characters have a better have a higher level than the so called leavers. such individuals are not true believers,
their faces and questions
We cannot say they have no faith, because Allah knows ultimately what is in their heart. But they're on the verge, if not of not having any faith at all, at least their faith is so low, it has no effect on them.
And such faith
may not keep one from health.
one's faith who is sold, which is so low, as does not stop one from doing righteous deeds, is in fact destined to help.
The Prophet has
also
stated with regards to face,
there's one who loves for a lot
and hates for a law, who gives her a law and denied for a law has completed his face.
loving and hating, these are the emotions which
we are caught
within,
giving
and refusing to give. These are the actions in our daily life that we're involved in. You can say this sums up our life, we're loving and hating, giving and not giving.
When we do these actions, for the sake of Allah, then our faith is completed.
That we only hate people.
For a lot.
This is something very difficult.
It's very easy to hit for all kinds of personal reasons.
As it is very easy to love, for all kinds of personal reasons.
But we have to strive
to
look into ourselves in terms of the things which we love and the things which we hate, and put it in relationship to Islam, with the teachings of Islam, with the pleasure of Allah, to make sure that we're loving those who allow love.
Because if we love those who ally, hey, we're in trouble.
And if we hate those who allow love, we're also in trouble.
So we have to make sure that the things that we love, the people that we love, are those things and people who allow love.
And the things that we hate, the people that we hate, are those who are law.
Similarly, when we give,
we should give for the pleasure of Allah.
Not to control.
Now, because we think of philanthropy, we have people who will give, but they're giving, not for the pleasure of Allah because of this person's needs trying to help this person. But to control that person.
When I give you now You owe me
when I need you to do something, when I call on you, you're going to come running because I gave you I'm giving for that reason, that kind of giving, despite his curse, by law, when we give, we should give because of a need. These people need we know Allah has given us more than we need, then we have that we that we need for our daily existence, we have a surplus, we should be willing to share some of that, with those in need.
Similarly, we deny we prevent the giving
to certain people, because of the fact that we know that they are whom lie,
or they are part of a system which lie.
So we don't give our money into the forbidden
whether it is forbidden practices, or in business, or in anything in any areas which are prohibited. We don't put our monies into these areas.
So the mom
closed off the first part of the football, reminding us that Islam
holds that faith is not merely a claim.
And then the second part of the football he continued along this line of thought
and that he pointed out that one who claimed faith, but doesn't act accordingly
is not only in contradiction to the Sharia to the Divine Law revealed.
But he is also living
an illogical state of existence. Because as a man pointed out,
as somebody believes that poison will kill
For a person to go and take that poison, this is something illogical. This indicates that the person's brain has gone
wrong, he's lost his mind, we will define him as crazy.
Similarly,
if a person believes that food is necessary for life, and the person doesn't eat,
again, we will classify such a person as being crazy, mad, illogical, brought up.
So, if one truly believes, then it should be manifest in action otherwise, it represents
illogical,
action, it represents a state of madness.
And truly, if we believe
that this life will end at a point,
a point which we don't know, when,
and that we will be judged by a law for what we do in this life.
If we truly believe that, then we should be striving, raising each other, to do as many righteous deeds as we can. If we don't find ourselves racing each other, we find ourselves saying, Okay, brother, go ahead, you can do this while you go do this good thing, you go, do we encourage others to go the extra mile to go and do good, but we are comfortable to sit back?
Then? What is the same of our face? Do we really believe that there is paradise? Do we really believe that there is a law
who will judge us.
And the amount pointed out also, let's face involves concern for our brothers, for mankind in general.
And he gave the Hadees which the problem was that Solomon said that the example of the believers with regard to their love their mutual love, mutual mercy, kindness, understanding is that of a body, a single body, wherein, if a portion of that body becomes sick, the rest of the body is concerned.
It stays awake at night, worrying, how can I help this body? And this way?
This concern that this consciousness is a practical expression of true faith. And as such, when we hear of our brothers
in Somalia, Afghanistan, Burma, Philippines, wherever Muslims
are under attack,
being massacred, as in Bosnia, Somalia, etc, we should feel something, we should wonder how can we do something? What can we do try to do something, inform others, try to give in charge of the gathering monies to be sent to help those who are in need, we should be a part of that process.
So in summing up the presentation, today's presentation, which was fundamentally on faith,
which define faith, as being a conviction in the heart,
expressed
by the lips, in words,
and put into practice, by the rest of the body. And that practice is confirmation of what has been expressed on the lips, and what is supposed to be in the heart.
This is the foundation of Islam.
That faith
cannot be divorced from action.
And
this is something we need to keep in mind. Because we may be involved also in action.
We have the actions of faith, the prayer is a chi and everything else. But these actions may not be done with a conviction in the heart. You have people who go through the motions.
And we know about the Hadith where the Prophet Hamza Solomon says
that people there are some people who would do the deeds of the people of Paradise until they reach a both land away from Paradise, then there would be good begin to do the deeds of the people of hell
and die doing the deeds of the people of hell and be cast into hell because of
that there are that there are people
who will
Do righteously in the action, because of the pressure of the community, for example, giving example
and the community here, where
that may be quite tight. And one who doesn't go to pray
is known.
So, an individual will go and pray, so that he does not stand out from the others.
Or he may give the car
for
cultural reasons.
Because it's a part of his culture,
he saw, because it's a part of the culture also every every year comes around everybody finds,
one may do these kinds of actions.
But without the conviction in the heart, these actions are useless, they have no value, they will not take us to paradise.
And we have to check our own actions out, be certain that what you are doing is a reflection of what is in our hearts.
And be certain that what is in our hearts
is accordance in accordance with what Allah has prescribed for us, obviously.
And that basically sums up the
text of the sermon.
And before we go into
comments, and questions and answers, etc, because sometimes, in the course of our
discussion, following the general presentation of the football,
you know, we get into questions or stick with continue on to a point where, you know, some people have to go, they have business to do, etc. So before we get into that there was something which I would like to share with you.
And that is that our brother here, brother, Shawn Mitchell, who is with the Air Force, here from America, he decided today, that he would join the faith.
So he is now going to make the declaration of faith.
And we hope you can all know, here in the pleasure of the moment, and with himself myself, Sharla.
Witness
there is no God, but Allah.
And I bear witness
that Muhammad
is the last messenger of
repeat this in Arabic known as shadow
and La, La Ilaha.
Illa, Allah, Allah, what a shadow
and Mohammedan
rasulillah
congratulations.
Now shala we can go into questions and comments. Our brother actually just mentioned, you know, he has been here just a little over a month. You know, it was a last will that he had gone into the gold soup. And while there somebody gave him some pamphlets, you know, and decided him on the fast, you know, reading about Islam, and he's been collecting materials and you know, people around him wherever he needed.
Books, etc. He's been collecting them up and reading, continually studying and hamdulillah he called me up yesterday to inform me that he was ready, you know, and Sharla I invited him down, come and share with you all his
entrance into Islam.
If
you had anybody had any comments that they wanted to make concerning, the football, or the sermon,
or any questions they'd like to ask concerning this concept of faith
we mentioned before
okay.
So I don't know if you can, record is referring to is in the description in the eye.
Or the verse from the client where the, the amount mentioned. And I mentioned the different facts that when the client is recited that their hearts become
soft and conscious. And amongst those things which I missed one of the things that I missed this point are our brothers adding force, that when the Quran is recited,
for such individuals, their hearts increase in faith.
And when they hear the words of Allah, recited in their presence, they increase in faith.
More
than,
yeah, this is a fine point, you know,
possibly, maybe classified under the general heading of philosophy.
But it's worth considering, in the same way that when we love
a person for a law, we don't just love the person's act.
We also love that person.
We feel feelings of love towards the, towards the act of the person does, as well as for the person.
Similarly, a person who has shown himself You see, a person may be a good person,
but he does a wrong deed. We hate that deed. We don't hate the person here, in that in this case, you've made a mistake with the hateful app, we hate the deed.
But now if the person is
an evil individual,
and he does evil deeds, then we may hate that those these and the person
I would not say I would say that hero of his qualify, what do you mean by hitting that person though? I mean, there are limits which Islam has set
is the our hate may drive us to want to do some things, which Islam will not allow us to do.
You know, Islam will stop us.
Our hatred,
which
has been
defined by a law in terms of how it may be expressed,
as far as I've understood,
applies not only to the actions of the person, but it also includes the person because Satan, let's go right down to the core. Number one, bad guy, okay.
Satan.
We not only hate the acts of Satan,
but we hate Satan also, because Allah hates Satan
knows Alma de la knows on whom his allies displeasure
should also
have our displeasure.
The one
we're not
satisfied.
If we get this because of who they are.
That will cause the limit not spreading
and that's fine.
Practicing
Jews generally,
non Muslims.
Of course,
we're all considered cafe,
but they don't fight
with others.
But
for those who come into the
point of justice that are
great examples
for
we don't hate people,
we hate the system.
I just want to add, you know that to see, again, when you're dealing in terms of people,
a person may be a Christian, or a Jew, or Buddhist or Hindu,
simply because they are following these systems, we don't hate them.
If they are proven evil individuals, you see, I'm saying because, yeah, yes, no, but then we may hate them. If they are proven evil individuals, they're not following a way of, of life, because they're born up in this system, whatever they're practicing this, they're Christians, because the family was Christian. But now you have some individuals
there who have chosen evil, as a fact, not only are there in an evil system, but they themselves are evil individuals, which they make clear to you, through their words and their deeds,
then you may hate them as individuals. But as you said, in the case of a dog, when we meet people, we do not
judge what is in their heart.
And as such, our hatred for their actions now goes to the hatred of the person. So, you may find, for example, some of the brothers who,
because of their, you know, dislike for the non Islamic system, you know, and they have their job situations, they on their job situations, have, you know, non Muslims working with them from the army, or the Navy, or whatever, and you will find these brothers will refuse even to, you know, look at these people, they will just ignore them totally, because these are part of the system of this belief, and they want, but, of course, that kind of a view, you know, is distorted is gone beyond really the bounds, we have a duty of conveying the message. And we have to be open to people, we cannot judge, those individuals have just as much a possibility of being a believer, you know, as we
have, you know, a lot has lost destiny that they were born in the situation which brought them to where they are now. And which brought us to where we are now. And we have a duty to convey the message to them so that they may also follow the correct way.
So, you know, I'm in agreement with with a brother, that we don't hate individuals, you know, as a group, to say, everybody who's a Christian, I hate that person. So I hate
the distortions with existing Christianity, in Buddhism or Hinduism, all of the systems which are on Islamic, whatever is wrong in them, I dislike it, I hate it. But the individuals themselves, I don't judge them as being a point of hatred, until they make it clear that they are
evil individuals who don't want to sue Don't you know, this, then we can, then that hatred may transfer itself also to individuals.
Any instances where,
where the Prophet Muhammad wa sallam hated
Somebody
can you quote one.
But this is, this is a case of personal, you know, in the case of washi, to something personal, not that the prophet SAW solemn, hated that individual. But seeing that individual reminded him of something which was very close, somebody's life was taken very close to him. So he avoided the presence of that person, because of the hurts that he personally felt from being reminded by that person's presence.
But
I'm sure you know that. I mean, no, I can't, you know, bring right out of my head and instance, I don't know if somebody else remembers from Sierra, or from the life of the Prophet salon, where we could say the prophet SAW Selim hated this individual, when
he was a good example.
Do you remember?
At the buffet?
My name is?
Well, no.
Individual, individual.
Campbell, and
when
the prophet SAW someone prays for a large percentage of people
would you classify this as dislike for that people, as agents for the people?
Well, I know I this may be a point, you know,
because, you know, when we had the case of the croc Hunter sanlam, when he was given the option of a lot destroying the people of type, because they chased him out of price. Right. And he had, you know, that's a lot not destroy them, because perhaps they would come from them some people, okay, this is, um, this is we could say, this is a clear, you know, expression about ourselves did not hate the people for what they did, okay, which was the majority of people who did this did this in ignorance. Right. However, in the case, when we had of the, where they were the, those recyclers were sent chronic recyclers were sent to the tribe and they ambushed them and massacred all of them.
And the profit margins I sell them in the in the prayers prayed against them,
you know, asking a loss curse against them.
You know, I mean, we cannot say that he didn't hate them.
But I mean, at the same time, I wouldn't want to say specifically unless he said so. You know, that he did.
Very much.
person, what kind of person
mostly we should love.
And we hit the bell behavior.
Sometimes you might get involved. And again,
this is the general rule
is behavior or an individual because you can't separate
at that time,
trying to make sure if he accepts it or hate it, according to you know, personal emotion or according
to most of you,
and you feel for him when he does something wrong. And
and you hope
that guy
because maybe you have this message of
hate
and you love them and you feel for them.
Also when he gets when he gets involved in something.
And we hope that a lot guys
changing the behavior and loving the individual himself, or loving the individual and hating his behavior is not that clear.
And love and hatred in Islam is very
ambiguous.
So can have different degrees of
difference or distinguish between the individual and the behavior
you hate as an individual
and your love
in general.
But once he gets involved in something
you feel loved, and you hate what she has done.
So here's a case where you may love the person because of his faith, but you hate his actions, because it is hard.
Yeah, but the general rule is, you love it,
you
what is meant by
core, this is another is another, you know, major topic to go into what is the concept of, you know, who we trust as our as our allies, who we consider to be those who are our friends, you know, who we would depend on, are supposed to be the believers. We don't that that that love and trust and, and,
and alliance that we would make, would or should be, to be to the believers, and that should not be given to the disbelievers, I mean, this is a
principle in terms of, of Muslims in terms of the dealing with in in any given society, that
for the requirements of dow as a rather was saying, we have to be open minded in terms of dealing with people, but because of what they represent,
then, if they are in a in a state of disbelief, they represent a system of disbelief, we cannot, you know, put trust in those individuals, we cannot establish alliances of mutual support with those individuals. You know, this is reserved for the believers.
I don't know is there some particular point you wanted to
it's just that it becomes quite complex, you know, when you when a person is very easy, when it first is from a Muslim family raised in a Muslim family in a Muslim society, to look at the other societies in clear cut terms. But when you are from a non Muslim society, where your parents are non Muslims, you know, and you know, inside yourself that you feel love for your parents.
Because they brought you into this world, they looked after you they raised you and they treat you kindly and those of
us
watching
translators for
translators.
You might not find them often. You will not find believe. And there's a lot of us love MANPADS among
those who are believing in Allah and the Prophet even if they are
their fathers,
children
brothers
than eating
up for
any
event here
well
Is every
month
and is
outright rejected
individually to be
on the same level as someone
has no knowledge at
this point has to be taken
okay and the fine line
okay and what is the loan application
required?
To be because
I can never imagine that such you know
such an animal such a person should never think of it. You know many ways you have to think about it.
But Islam Allah, Allah, we have to
go beyond the concept of Dawa, a Muslim is allowed to marry a Christian woman. Okay. Now don't tell me that Islam is saying that you may marry this Christian woman but you
know, rather
think that she will never accept Islam, you know, the
Wait, wait, before we got absolutely too many.
There are there are limits. And you only have to go back
to study in which case
rather
condition the general rule.
I think the general rule brother before we get into the condition because these conditions deal with, you know, I think for the most part exceptional circumstances, the general rule is that a Muslim male may marry a Christian female, or a Jewish female, that is the general rule. And it is not a requirement
that this female indicates that she will eventually become a Muslim, you may wish that all you want. But that is not a condition for you marrying her, there is nowhere where there is evidence to state that that is. So in other words, if you are allowed to marry a Christian woman,
or Jewish woman, knowing full well, she has not expressed anything about wanting to come into a slump, you are allowed you are allowed to marry her.
But guess
what we know we have wasana this is what is expressed inside the most benign meaning that the one person who is not a lewd person, a person who is not known to be lewd, a person who you know is chase the chaste woman, right? I mean, this is what we're allowed to marry. But the point is that in terms of her faith,
she is allowed to maintain her faith.
So if we are then if Islam now permits us to marry somebody of that place, what kind of love between a husband and a wife, you need the same love You're exerting
all through this presentation or this? Not? For a long
time? It isn't okay. But it's something else feeling No, no, no, rather it is love.
It is love is and this is why I brought up the issue of your own
biological parents, that though you see there is something which happens to you that maybe you cannot conceive of it because you're not in the situation of us who have accepted as loud
people in that situation. And we think that our inform them they live demonstration you're living in or some of our brothers who live in the Western countries with theorem can appear in the providence of the situation.
But how do you
know all
of the time of the Prophet Muhammad SAW Salah. See, so what I'm suggesting is that those of us who have accepted Islam It is very
difficulty. If we have been raised by good people, I mean, it's easier if your parents were, you know, terrible to you, you know, whatever abusive or whatever for you become Muslim and hate your parents is no problem. Okay? So maybe you hated him before his love. Okay. But now if your parents raised you, in a fashion raised you to be a good person encouraging you to do rights and so on So, and even even we're happy with you when you became Muslim and helped you at all? Is it really for you to turn around? and say, well, you should hate that person? I very difficult brother, I would say, I would say, I would say let me finish. Let me finish.
No, I'm not. I'm saying rather, what I what I'm saying is that there is a biological aspect of love,
which Islam does not
require.
The destroys that biological aspect, which is a natural product of that relationship of families, that that much of it may remain, however, in terms of how we look at the person in terms of obedience to Allah, because this is the ultimate expression of love, that ultimate expression of love, this know belongs only to Islam, to Allah, to the Prophet of Allah, to the believers, that if our parents ask us to do something, which goes against what Allah has commanded, then we do not follow us.
So our love does not go beyond that basic biological level, and now enter into the realm of our actions where a lot of commands govern. This is what I would suggest. Yeah, yeah, this is what I was suggested. This is really what the intensive, you know, I'm not the biological because when we get into the air and the biological assets, you know, there are certain things which exists,
you know, sought to pray for his mother
who he knew, died in disbelief.
His love for her having to pray. Allah prohibited him for praying for her. So that love has to stay at that level, and not exceed the bounds which Allah had said
that there was something biological,
which was expressed in his desire to pray for his mother so much. Yes, this is we're
looking at the whole nation of those who are attacking Islam everywhere and killing our brothers and say, we might love them and
report it.
Anyway, I think there are points is,
okay, let's have a look.
Okay.
To
correct him, what you have to think during the prayer.
option.
Okay. So it is okay. But do it.
And you must have to be sure that you accept, because if he is disobedient, or you might be better than you will tell him that
he wants from you.
Because what's the benefit?
In other words, if you feel doubt of the person next to you, is you know fidgeting in his prayer, etc. And you feel doubts about him accepting your advice, which would have kept him during the prayer where you stopped him? Because with what came up after you weren't there, brother, but what was suggested, you know, what the question arose, if a person was carrying on like this, you know, maybe playing with his fingernails or whatever, yeah.
Could you in your prayer in the course of your prayer, then take his hand and put it back, you know, just gently stop his actions in that way. What is this allowable
and ignorant man You didn't know that?
At the time
you looked at them, why are you doing this to me?
They know
Hitler find more and more
levels.
And they can he the
Prophet Mohammed Got him. And he told him that
we should not say anything strange or away from Milan. And he, he referred to that during the heavy oil.
I never saw teacher
macaroni.
And he did not shout at me,
he reproach me, but he does.
So this is an example showing that if you keep on concentrating,
you might do
and usually you don't know if he will accept
it remind him and his friends file is not your lovely
What about the hobbies you are going to read?
This is in reference to
the jungle principle,
basic
knowledge
and reference to that state.
When the
first team
first team
was understood,
this person
had a book to read, someone had
a concern
during
this knowledge,
Richard
mentioned the situation
a little bit.
Well, if we consider that the prophets
father and mother were idol worshipers, his uncles and relatives around them were all idol worship, okay. He had to make a conscious decision not to worship idols,
that God, Allah was not in these idols that were being worshipped, but was beyond these idols and choose not to worship that
he had to there was there was this is a conscious, you know, mental decision based on some knowledge, this is not emotion now, emotionally speaking, he would have been caught up in other words, because his family was doing it, everybody else was doing it, for him to break out of that. And to choose to worship only one God. This involves
a point of knowledge,
of knowledge of of which may come to knowledge may not always come from a written book, it may come through reflection, it may come from you sitting here and looking at the situation, you know, subjectively as objectively as opposed to subjectively looking at the situation, adding it all up and say, Well, this doesn't make sense. That doesn't make sense. This, just like you find amongst Christians, some people who have rejected the worship of Jesus
from analyzing the situation, looking at what the Prophet came up with before, what was Jesus actually saying, what is the church saying and so on. So, they choose out the myth after reflection, this is really the correct way. This is correct. That is knowledge.
On the basis of that knowledge, they can find a lot but on the basis of emotion design, talk about difference between knowledge really and emotion.
Right,
that faith
must come
after the knowledge is there,
if the faith comes, without knowledge being there, and
the situation that one is in is based on one's emotion, then the likelihood is that one will be a straight. It doesn't mean in every instance, one may be a say, because one may emotionally be attracted to Islam, become a Muslim, and find real faith. So I mean, it can happen that way. But in a general sense, we look at the world as a whole people who are worshipping God,
based on emotion based on the circumstances in which they were brought, they brought up the society etc, there will be a straight, whereas those who reflect on whatever systems they're in, and find out what is in fact, the correct way finding seeking knowledge, then the face which follows that will be correct.
I do consider what you have said, we shouldn't forget that. In that case, although there were some Christians, some Jews, and many, the majority of them are either either worshipers
and
very few female.
Some, some people you can count about when you're 31 of
the traces of it, although many people forgot about it, because they follow the way of the shape on to see somebody.
This is why Prophet Mohammed was following the need of diversity, which generally meant
that
although it was very rare, so
by the grace of Allah was one of them.
This is a knowledge, your
knowledge, the basic knowledge,
and we're following him, but he didn't know where and how and the details of a
messenger
meditation
which was funded by all the idol worshipping
people and all in that
he had
a lot
the reflections
were not considered or looked at.
So in other words, the ideas Unitarian ideas, though it was rare in the in that circumstance, it did exist there. So that knowledge was there. So yeah, there was something which one could even compare the others who chose that, you know, it was, it was being carried on and even as you can say, even in, in, in, in other parts of the world, you will find the Unitarians, Fox, you know, existing people are reaching it arriving as in, you know, regardless of the circumstances they brought up.
Every time
there's another evidence to learn.
And then there, he knew, that he knew that he knew that and this is why people have been coming upon me and saying these words.
He said, The Angel of the law, the Messenger of Allah, so the knowledge was
that was the force for change by the wave of the people as
the Prophet
every now and then, but it was still there, and the more at work and amongst them
although they didn't have a community
it's almost like
washing
things.
Sure, sure. I mean, the idea that Adam, what our brother was suggesting was that no Adam,
carried with him.
What he had within what he taught his children was Islam. I mean, idolatry or worshipping other than them, then a lot of this came up in later generations within the descendant. But Adam was not only the first man, but he's also considered in Islam, the first Prophet, he received revelation from God. And he conveyed that revelation to his family and descendants.
That this is why Islam has been there. You know,
it has been Yeah, since the first man actually, it is it is always there.
in a general sense, in the sense of submission to the laws of law, by john Are you running?
Because I have the tapes in the car.
Okay, inshallah, if we have no other questions or comments, in closed session, to panic along with your hamburger, Shadow lair in
South America when
we ask a law, to help us to realize the realities of faith, that our actions express what our faith is supposed to be, and that we love for our brothers,
show concern for our brothers throughout our lives,
and ultimately, that we attain paradise at the end of our life.