Bilal Philips – Best Of Calls
AI: Summary ©
The importance of learning about Islam is discussed, with a focus on the need for a complete understanding of its implications for one's life. The speakers emphasize the importance of following Sharia laws and avoiding dangerous behavior. The concept of a "theological system" is also discussed, with the use of "good" and "good-lunch" as ways to describe success or failure. The speakers stress the importance of worship and caution in promoting Islam, with caution being necessary for parents and children. The session concludes with plans to continue discussion the next day.
AI: Summary ©
alameen wa sallahu wa salam ala rasulillah Kareem
why Allah Allah was hobby many standards facility here and I only didn't
appraise due to a lie My last piece of lessons we on the last prophet muhammad sallallahu alayhi wa sallam and all those who follow the path of righteousness until the last day
as we said in the previous session
that looking at
tawheed or al Qaeda
from the Islamic perspective
in order to fully grasp
the
implications of the various categories and divisions that have been made,
it is also important for us to understand
how
its opposite the opposite of tau Hey chick, how that can affect how it has affected the woman's belief system.
And the challenges that are in front of us as both teachers and school systems as well as as do art in the communities the various communities.
So, when we look at the
Taha Ramu BIA,
which we
had mentioned, could be included with a smile was the fact
as they are really
the same.
They have, they're just, it's just one aspect we focused on.
To some degree.
Maybe around 10 years ago, 15 years ago, there was a stress being given to tawheed al Hakim iya.
Some of you are around during those days,
you know, when
people who were movement oriented
to
establish the Islamic
rule or Islamic governance, various Muslim countries, and even the non Muslim countries
are the issue of hacking media became the big
controversy in the Muslim community.
And some people were saying that to add how kimia as a category of tawheed this is bizarre to all sorts of but you know, as I said to
it already exists
within tauheed la vida,
the idea that la hochma Allah, Allah Allah,
that there is
no
acceptable ruling
in the sight of Allah
except
his ruling.
He is the one who has the right to fix for the Muslim community, the oma
the legal system that they should live by.
And that it is the duty of the Muslim community to implement that system
on their verses
with different applications, about those who
are able to apply that system and don't.
And
there was a rise in the oma of stack fear.
To the point where
you had some groups like
Georgia Tech fear will hijra in Egypt.
You know, who broke off from the equation?
And
basically, they declared the mass of Muslims to be
either kuffaar
or
potentially kuffaar.
If they heard about their leader
his name was
shoukry Mustafa Shukria Shaka Mustapha.
There, if people heard about him,
and didn't make back to him, there Kaffirs.
There was even a group in Sri Lanka. I remember, at the same time they had
gone off to live in the bush from the main cities, then gathered to create their community. And they were saying similar things, if you didn't make they are to our leader,
then
your cafe,
and there are others in different stages of it. But this was the main sort of theme,
promoting
the
application of Sharia, which really no Muslim could deny what Muslim could say.
We don't need to apply the Sharia.
When a law has said the prophet SAW Solomon spoken, of course, no Muslim in their right mind would say this. I mean, you do have modernists, who question Cherie altogether, but the mass of Muslims, everybody basically agrees we should apply a laws law.
But the consequence of not doing so,
to be declared a disbeliever. And Omar being declared a dis disbelieving Omar, you know, on the basis of this, this is very, very difficult.
It's gone to an extreme.
So this is
the danger
that lies in limited knowledge. As I say, a little bit of knowledge is a dangerous thing. You know, some people say this, in some cases, that's, that's true.
So how you use that little piece bit of knowledge, because actually, the statement by itself is not really true, because it's better to have a little bit of knowledge and no knowledge, right? But the meaning that a little bit of knowledge, which is used on wisely, can become very dangerous.
So
the reality is that
towheaded hack kimia, it's a part of the system of diet, it's not wrong to actually look at it
as a separate unit, within the overall
heading of the head,
but to overemphasize it,
and to neglect or to
not speak about the other areas, this is not good, it's dangerous, and it breeds extremism.
So whenever we're looking at our head,
looking at shark, we have to look at it holistically
you know, as a complete system, not to take out one segment and then just run with that and leave the rest. But it all has to be looked at together because
just as doctors may specialize on different elements of the human body, some may focus on the
digestive system, another one on the endocrine system, other than the blood system, skeletal system writing different systems.
Still, to understand the overall impact, we have to look at the body as a whole these are all parts of the same body.
But you do in order to treat problems may have to focus on some areas, more so than others. So similarly
With our head, we do
need to focus sometimes on some aspects, more so than others. But we should never lose sight of the fact that it's all one hole.
And that our head
actually
goes beyond
the
basic element of worshipping Allah, and knowing who he is. Right, those are the two elements.
worshiping Him
alone,
and knowing who he is,
to our day to day lives,
at our head,
is to be implemented. Because when we know who he is, it has all kinds of implications in our day to day lives,
for our lives, to conform with Islam, to the message of Islam, that we need to implement our head
in all of the different aspects.
So we don't want to study it as an academic study,
you study to pass test, whatever, and then you close it up and you carry on.
No, it should be a part of life. Now he has implications to all of the various aspects of our lives,
whether it is tawheed, Allah
subhanaw taala.
Or its towhead it tibba rasulillah
because there's an element of tawheed in the following of Rasulullah sallallahu sallam,
you know, that we are supposed to follow him
in a way which is unique and different from any other human being.
In that we follow him whether we understand
the details, or we don't understand the details.
We have doubts, whatever doesn't matter. We follow him.
He has to be followed.
Absolutely.
In matters, which are Sharia related.
He has made all this clear to us
in matters which don't have Sharia implications they have to do with worldly affairs, that we can look at this advice, take his advice, or we may take
other advice based on other knowledge that we have today. That doesn't affect our following him.
But also, we don't commit shirk into our hate ality by by giving others the same following that we give are supposed to give to a solina, saliva Salah.
This is
understanding that our head and schilke even in the following of Rasulullah sallallahu wasallam. So, going back, then to
tauheed
as it pertains to the
knowledge that we have of a law
how do how is he defined
for us
shirak occurs in that field of knowledge
in two basic ways.
One, by what which we call schilke by association.
We associate others
with a law we give them
qualities, characteristics and abilities which are unique to Allah. So whether it's the Shia claim that the Imams are infallible,
omnipotent,
omniscient.
Having knowledge of all things.
These characteristics are the characteristics of a lost Montana. We
Don't even give it to Rasulullah.
It's not even allowed.
So, this becomes shirk,
in associating by associating others with a law giving them similar characteristics that were given to a lot.
In the Sufi field, those who
pray to Allah
direct their prayers towards them believing that they have powers
to do things in this world, independently of Allah subhanaw taala
and ascribing to them
various acts,
miracles, etc.
which elevate them above the rest of humankind
and border on divinity, giving them divinity. In these ways, we find
Association ism,
present in the common beliefs of large portions of the Ummah today.
And
what's included in this also are the various
omens
that people
derive
derived derive guidance from
where
we have the belief
that if such and such occurs,
or we find such and such a thing, etc. This is a bad sign or it's a good sign.
In virtually all Muslim societies around the world today, we have
a huge body of this kind of belief, practice, etc.
that our effort is to clear that up.
You know, and even among people who have basically been clear in the general sense,
you'll still hear them saying, good luck.
But
good luck is
the statement. Good luck.
today is your lucky day.
You're so lucky.
These kinds of expressions are expressions of Sherk though we may not really intend them. They are expressions. I'm not saying if you said it, because how many of you already said today, luck?
Best of luck, you know, how many of you have virtually everybody's saying yes, or no, all the best is slightly different, because you haven't really used that, you know, I mean, once we want to say really is you know, you've been blessed.
Rather than saying you're lucky, you say you've been blessed by Allah, not by the Greek goddess of good luck and bad luck. For tuna. I know, you've been blessed by Allah smart Allah. So we know we need to clear up even these kinds of references from our vocabulary, remove them,
because conscious of them and help others to realize it and clean up their vocabulary also,
because we're perpetuating that
schilke.
In associating good with a blind force
called luck,
or the goddess
who is the one supposedly, according to Greek belief,
who is the one dispensing good and bad luck.
So we have, you know, where we have in all of your societies.
You have different versions of it, different aspects which remain, who try to clean it up.
It'll make it real, not just something we studied about, we heard about, and you did a test and you passed. But then, as soon as you leave the
The exam hall you tell people how lucky you were, you know, because all the questions you studied were the ones that were in the exam.
You just finished, you know, this is the state that we end up in if we don't take it very seriously and work towards cleaning that.
The other area is is checked by negation.
And this is related to really the Hindus, sorry, not the Hindus. Good say it's,
it's related to,
to the atheists ready, those who negate a large existence, there are a few, but they've always been around.
And because of that, when you hear a lot of discussions concerning belief in his existence, there are only few verses, which actually touch the issue of its existence. Because the vast majority of humankind throughout history have believed in God.
That's reality.
So
from the perspective of
our head,
and a robo bf, we're gonna look at it separately, those are the main two areas, but if we include the smiler sifat, you can also add sherek in humanisation.
Were allies given the forms and qualities of human beings, or animals,
and this is widespread around the world.
Right, whether it's Christian belief, in Jesus,
God,
having
attributes and
qualities which are human.
On the other side of that is shirk, by deification,
where human beings are given the attributes of Allah, we spoke about that also in terms of the Imams or the
various individuals who are given the powers of Allah.
So,
it is important
to
make that clear for the masses of Muslims, this type of belief and
doctrine
Israeli Israeli various forms of shear
You know, this is what happens that people don't see it that way.
The
idea that they
those people who from the Sufi perspective those people who
have
attained
unity with Allah,
call it the heart or soul etc.
Because the main goal of Sufism
What is it?
What is the main goal of Sufism?
monasticism, no, monasticism is a means not a goal
to be one with God
you know, and this is an ancient Greek
Yeah,
that is an element of it expression of it, where everything is a law and allies everything.
This was promoted by Harun Yahya also in his books,
those people are not aware.
Be careful of his books.
He has promoted this idea.
Yeah.
There are different you know, versions of it had large, very famous figure who claimed that he was
an alcoholic he is one is God, basically saying I am God.
And
different versions of it. The point is that this isn't
guidance.
This is not the human quest, Prophet Mohammed wa sallam did not at any time in his life, stand up and say, I am a law.
And if there is anybody in this world who could have said that, and it would have been him, had it been a truth that
was to be sought?
No, of course it was would say no, because people weren't ready for it.
You know, so you have to keep it quiet. But no, no, this is not the case. I should said that. bra, Solomon said, I left you on a clear white plane, whose day is like it's night.
And anyone who deviates from it, is destroyed.
That's the bottom line
at the slums, crystal clear.
You know, it was not philosophies, secret societies, initiation rites, and, you know, only a special group of people will know this information, the rest of society know they're not ready for it.
This is not sure.
He left the message. Clear, crystal clear.
So
this
reality is that prognosis solid did not take that route. You know, when he taught, I've car Vicar to be said, he taught it in a meaningful way.
He didn't turn it into a mantra, like the mantra of the Hindus.
You know, they worship in the temples. So what they do is they will say the word, all
right. And everybody in the temple will say, oh,
when you have 1000 people saying, oh, at the same time, it's very powerful.
You know,
it's very powerful, the whole place is resonating with all you know, so you can start to get all kinds of feelings when you're sad.
So this makes it seem real for them, right. But
when you look at, you know, some of the Sufi practices, you'll see them doing the same thing.
You know, they'll all be they have them on YouTube, you know, doing things together like this, you know, saying, instead of saying, you know, Allahu Akbar,
they will take it down, not only to Allahu, but they'll go just down to who.
So you will have, you know, 1000 people saying, who,
hoo, hoo, together. And, of course, if you end up in that sitting, you know, that gathering, you feel the power of who.
But that's not what we
did, he could have gathered dissolve, if this was what we should be doing, he would have been the first to tell us that we've been the first to do it. But he didn't do it. That's not how we did the
vicar had meaning. It was not just a sound. But you know, we inadvertently, we do the same thing, maybe not on the scale of the who I spoke about. But when we ended up making the car
where we're saying Suhana law, right? And instead of saying subarna law, which has a meaning, and, you know, it's clear what you've said here, so, but Hannah lager comes along, because you want to say it quickly, you want to finish it, so it's so you can
say, say it's just sounds now, it's not any more a statement of praise of a law. You know, you're just making salads, your mind is elsewhere together, you know, save them a lot of work.
You know, a lot of work where is clear, but it becomes
a lot more
and how many people are doing that?
And it's just become a norm nobody questions it.
Just become sounds,
sounds with no real meaning.
lip service.
So we have entered into that same
cycle that you know, the Hindus are caught up in, maybe long
Time 1000 years ago, all actually was another word altogether, you know it, maybe it's two, three words. And that's what happened to it, it got contracted, that's shorter, and you will end up with all because if you ask the indo Hindu now, you know, even the ska, what is all mean?
Does that have a meaning?
It's the sound, they believe that the sound itself has, it's just like the gong.
You know, what is that? What does the gong sound bomb? What does that mean? It's just the sound, right? So the sound, they believe these sounds, you know, they have the Buddhists they have these wheels that they spin and they make sounds and bells, that they hit the nail, it's all sounds.
And then what's the difference between it and, you know, Christian, musical, you know, service, we're in the church, everybody's singing is a chorus. And the priest is a lead singer of his rock group, it has just turned into an experience, you know, how it touches you the sound. And this is why Islam, you know, has restricted the whole musical field out to a very limited area, because it has become a means of misguidance to so many people.
Besides what's happening in the musical scene, what they're talking about what they're including subtly and all that, that's not the area, but just the the issue of the sounds and the sounds and how they go into our minds into our hearts, you know, and affect us.
So, this is why you know, worship we have to keep that worship
pure for the sake of Allah done in the way that Rasulullah sallallahu Sallam did it, you know, not the way we have now inherited it.
So,
beyond that,
we have
the area which is referred to in
Takeda, Nevada,
right or tauheed
tala,
this
area, the obvious schilke is to worship other than Allah, that is the most clear and obvious
bowing
before other than Allah, this may be an issue in certain societies, where people end up for example, to show respect, they will take the person's hand, and they bow, right they bow, maybe kiss the hand or whatever. But there's this bowing aspect which is happening,
standing for the, for the
national
anthems, these are all things now to become challenges to our arcada what Islam says some of it can appear to be unavoidable, governments may force schools that they must play the national anthem, all the children must stand. So what do you do at that point, you shut your school down?
No, you will have to go on this one, you ask a lot of forgiveness for it to something which is beyond your control. And you carry on because you don't intend the shurpayev education, educate your students in different ways to understand that this is actually not proper, but it's a government requirement. You don't control the government, you're a minority or whatever, depending on the circumstance you're in. And you know, you have to
keep that in, take that into account.
That
though it is not not, not permissible circumstances, may force you into doing but where you can do something, then you should do it.
Well, this issue of bowing to parents, which has become a tradition, I've seen other countries where they're living prostrate at the feet of their parents, things like this, you know, and so we don't intend to worship our purpose. This is just you know, our way of what is not allowed. We have to stop it after work to try to correct it.
So
there's obvious shark and then there is the hidden shark which is really
And that is something which is, of course, very important in our ibadah in our
propagation of Islam, and our teaching,
that
we do what we do, for the sake of a loss for data, and not to impress others.
And it's something that we have to fight against, because it's our nature to want to impress other people, for other people to honor us to praise us, etc.
Everybody feels good
when somebody praises you.
But in fact, those people will criticize you and learn more from them, that they will praise You.
In the end.
But
in the case of Ria, this is something
which
parents, teachers
have to be conscious of, especially when it comes to the rearing of children.
Because children
learn from a very early age
that parents are happy
and impressed when they do certain things. So when you stand up to pray, and they come and stand up beside you, without you ever saying anything, you like that, that's nice, and you praise them for it.
Maybe you might even give them some candy or something like this. And they learn, you know, at this stage, when their minds are not developed, when they're like, this is how they train animals.
You do it the right way, you give them a reward, until you can get them to do all kinds of things. Right? dogs, cats, elephants are all taught with this reward system. So when we reward the children, and of course, we should reward them, but we have to be very careful to not let this be
the end of their Islam.
That they will now when you're sitting gatherings with your friends or whatever, they'll get up to pray.
And your friends will say Oh, Mashallah, you know, look at that, you know, everybody's happy, they're clapping, you know, the little kid there feeling the power,
or feeling the power.
And so they'll do it more. And of course, the more you reward them, and then, you know, when the point is that you end up teaching them, Islam, you know, as they get a bit older, seven, whatever, you've taught them the issues of Salah, but you didn't correct this.
You have to get that corrected. So they understand that the reason why they're praying is not to impress mom and dad,
it is to give thanks to Allah
for what allies give it.
Because if you don't take that time out to make that clarity for them, then they will continue 11 1213 then their Islam will be based on that.
You know, it will be a show.
And when it's no longer convenient, when they don't get any more reward for it. Then they'll take the Islam off like you take off your jacket and leave it and carry on.
That's what happens.
Many cases, people's Islam was just Korea
showing off.
So
in general, of course, we have to be careful about it.
But even more specific when it deals with our children, we have to be very, very careful.
Because the oma as a whole, you know, has this challenge
passing on Islam successfully to the next generation.
And as as teachers, you play a major role in ensuring that the Islam of the next generation is real.
And this is the role of townhead understanding the issues that are involved in ensuring that
children do and young people do understand how he as a practical
belief system and not merely an academic exercise Sharla. So, we're going to end the session for today.
Tomorrow we'll be going into the
session four
will be focusing on the characteristics of the die, as well as
the Dow itself. What is it we'll be calling people to and of course, those who are being called
How should we understand them in order to be able to effectively carry the message to them