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Developing A Muslim Community Part 2

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Bilal Philips

Channel: Bilal Philips

Episode Notes

Episode Transcript

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What can I say?

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doors

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gate

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with regards to the present wave of permissiveness,

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which is developing in the West,

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wherein

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all forms of corruption are being justified by principles of personal choice and personal freedoms, etc, where now homosexuality is considered a norm.

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And one who opposes homosexuality is classified now as homophobic. You know, this is a psychiatrist before homosexuals were classified as being mentally unstable, mentally sick, they needed treatment, you know, the

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homosexuality was looked at by itself as a form, you know, some kind of complex and problems needed to be psychiatrically treated. Now, those who oppose homosexuality are now looked at as being sick, being homophobic.

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in this circumstance,

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we as Muslims have to stand up and maintain our status. show people show the community that

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the law of God, morality is not something subject to human whims to play with, to change as they like, as they wish as they please.

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When we stand for it, we can quote along with the Quran, the Bible that they claim to believe in, you know, that this is supposed to be the law of Moses, you know, which prohibits homosexuality,

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we can reject their claims that homosexuality is biological.

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People are born homosexuals, we reject it. As such a claim implies either that there is no God.

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Mother Nature made him that way. Right, or that God is unjust, because God made them homosexuals, and then he prescribed the punishment for them for being homosexuals.

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We have to stand firm on the principle that homosexuality is a choice. A person chooses to be homosexual, as he chooses to fornicate, as he chooses to commit adultery as he chooses to be a pedophile. All of these sins, these acts of corruption are by human choice. People might have inclination, sure. People at different times in their life have a variety of different inclinations. hasaan is there to pump it up. But

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they still have control over themselves. We're not robots programmed in such a way that we just have to do it.

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This is a choice that people make. And we have to stand firm. Of course, standing firm as an individual doesn't have the same effect, as standing firm as a community.

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These are among the social issues of our time, which can be utilized as a means of promoting Islam, to the public.

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You know, as the media tends to, like to

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make fun of Islam, or put Islam down to the other problems that are existing in the Muslim world, and that we can revive the

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constancy of Islamic morality in the eyes of the people that don't realize what Islam stands for, in terms of righteousness, and purity, and justice in society. We can take such issues and use them as a means to

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promote Islam in the media. Of course, we know the media is twisted, and it's going to try to abuse whatever we say whatever. But

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as one brother told me in Japan, for example,

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normally to buy

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a column

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in the newspaper, even for a day, it costs so much Muslim Don't even think about it. Let's try to get in the column in the paper. But when the gulf war came, and it was an evil amongst

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comes with a trial for Muslims. Many Muslims lives were destroyed, etc. and wealth was destroyed.

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When the Gulf War King, the Japanese wanted to know what was going on, what is this about? What is Iraq and Kuwait? And you know, what is the what are these Muslim? What is the Nino? So they came to the Muslim community, and they wanted to discourse Muslims explained well what Islam is and that this thing is not really a part of Islam and, you know, giving them something of the political issues involved, but feeding them at the same time, much of what Islam has to say the proper Islam. So they got free advertisement in the leading newspapers front page news, and I wish they could never, you know, they could never afford 50 perhaps we might see in something evil. And a lot of

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takes from it a great good.

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You know, it is evil, we can see the evil there, but at the same time a law and take from it, great goods.

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After the Gulf War, before the half a million American troops are processed out of out of Saudi Arabia, more than 3000 of them accepted Islam.

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When this is not a rumor, I was personally involved in the efforts to convince lambs to troops, we spent five months amongst them, giving our pamphlets talking, taking them into town, to meet Saudi families know hanging out with them, giving them the Dow and I personally have had put on computer more than 3000 names of people in the chat is more than that. But that many definitely we know of

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is not to say this justifies the numbers of lies which are lost in Iraq. And you know, it's not an issue of justification, what I'm saying is that in evil Allah can take out of it also good for Muslims. Because the result of that 3000 going back to America, forming an organization within the American military, which for which forced the Americans to agree for Muslims in all of the bases around the world, in Korea, in Germany to establish places of prayer for them, and eventually to to appoint Muslim chaplains in the Navy, in the Air Force in the army. All of this has us. You know, it has been a big impetus for more and more people to come into Islam within the military. For the last

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you find is that, generally speaking, people when they're in confined circumstances,

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tend to be more willing to read and to look and to find out, a man out on the street is busy with his life is working in the job eight hours a day with a moment's sleep, we can get drunk, you know, entertainment, that's all he wants, we can entertainment work the week. But now when he's put in jail, when he's in the army,

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you have an ordered and structured life. So you have a large portion of spare time to read now to listen to discusses also. So you find Islam spreading very rapidly in the prisons. In the military, you know, they did a survey and

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in the United States that between 1981 and 1991, more than 100,000 people accepted Islam in the prison's of the United States.

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More than 100,000 people.

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I mean, of course, many of them, they come out and they go back into the old lifestyle, but to say that 100,000 people coming out, right, many of them are death row.

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Sometimes even reading a, you know, some articles in the paper, this mandaps when his last words where he said I only wish I knew about Islam earlier.

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That was his last word.

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Of course, there's no turning back that says you're finished. But the point is that

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in the community, when different issues arise, which may be negative in terms of the Muslim world, the community may use it utilize it, if they're talking within one voice, they may be able to utilize it as a means of promoting Islam in the media, which they normally wouldn't have. And social issues like that of homosexuality can be effectively used to promote Islam in a society

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in

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which in every country,

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but the media that protecting us, maybe

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you can't see a TV program.

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For example,

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regarding the the need for

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Muslims utilizing the media and all the different facets in our, I mean this is this is a real need.

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Why Muslims are backwards in it, we can say it is part of the general backwardness of Muslim societies.

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As a whole, I mean, the fact that wealth is there, but

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the means of utilizing it has not been developed, the infrastructure is not there, non Muslims basically setting up infrastructure for Muslims. Not only that, but Muslims themselves in America in most of the Muslim world are away from Islam. So, the issue of utilizing media, for the benefits of promoting Islam is far from their mind, you know, more, it's important to use the media to promote our nation. So you'll see a lot of media stuff done, you know, with the flags, and the, you know, in the Olympics in the, you know, for individual Muslim nations, you'll see Muslim nations will step up, you know, television programs for their cricket team and the soccer team under this team and the

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other team, the media pump, using the media for promoting self, in the sense of national identity is quite strong. But the leadership doesn't have that concern for Islam to use utilize the media in that way. But you know, what's most important, you know, in terms of this is not so much as what's going on all around the world. I mean, what you have to look at is here, in Bahamas, you have to look to see and know, how can we utilize the media to promote Islam, there should be a radio program. I mean, this is something many places around the Muslim world with aggressive programs, I don't know, if there is a regular one here and violence.

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The same as very basic, simple thing. I mean, everybody gives

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$10 a month, from the community, it would be enough, I think, to get some radio time, on a regular basis.

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This is, I think, a very, very basic thing and have major impact in areas I know of I visited communities where they are using radio time, and the impact is tremendous.

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Professional

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radio programs,

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you know, we did have some problems getting on the radio.

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But that opportunity has been given to the Muslim community to develop the program

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to develop programs that ultimately is their America, officially,

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we have been invited to form on every program on the national radio, but we have not

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developed that path practice of

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policies as

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well as

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in this article, I want to just look at the

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the development of the educational system for Muslims, children, right. In respect to the academic world. How?

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How Muslim allies, right?

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Is it any Muslims who are trained in certain areas of

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mathematics?

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areas, right?

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Let's

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move on to areas to assist in the community development that you normally hold off anywhere,

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teachers are most vulnerable.

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Services.

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I said, if the community established itself,

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the school is there. And the word is put out, even in the western context, in Canada, in America, as we have a Muslim community here, we would like Muslim Teachers of Mathematics of whatever subject you will have. So many, you will have to tell people to stop applying, believe me whether there are people all over United States and Canada who want to find a circumstance like that, you know, how many of them are teaching in the non Western schools, and their children are being destroyed in those schools, they know that they will be only too glad if you presented a package, you know, that was reasonable. Of course, you don't start to ask him to come down and teach for pittance when they

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can't even you know, look after the family things as you know, we can't go on the feasibility mentality, you know, in the sense of setting up these kind of institutions. Yes, we can be realized there. The community has to you know, go feasibility labs provides the means for somebody to come and do that. You know, let's not make pizza do not mean we invite the teacher and say, Well, no, please You know, accept the salary which is way below the normal salary scale of this country and they're not enough to feed your children etc.

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Just, you know, feasibility lab to teach our children,

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we should be very reasonable, very practical, in our package in what we're offering, but for sure, there are no end of teachers, I mean, I, I cannot say, give you this name, you don't need one to live, whether if you put the advertisement, you will get no end of applicants.

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So the thing is to set up that structure to set up the structure set up the institution set up the, the environment,

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because, of course,

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we don't want to just come again, with a with one school and the community is not there, behind the school, around the school and living with the school environment is not really there. Because that environment is very important. And that is what's gonna make it even more attractive than simply a school, but even a school alone.

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If you put that ad for Muslim mathematics, teachers, there's a chance for the children to get Islamic education, you know, or islamically oriented education. Because again, when we use Islamic education, let us not, you know, think that let not the image come to our minds of you know, the madrasa meaning this all the various Islamic education needs all your undescribed soon.

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When else understand that Islamic education, mean, you know, education for this life, and the next, the person gets all the academics that is necessary. And they get all of the components of religious education that is necessary to give them a rounded body of education, those that want to major in the Islamic disciplines, then we stream, our institution has dreams, for those who want to focus more on crime, but they still continue to take the academics along with it. So as a later point in time, if they want to further their education in certain academic fields, they can, we should have that dual stream there, you know, which is integrated in the earliest stages and speeding in the

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latter stages. So I don't think that's the problem. But actually, that's the last part, what I really want to

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emphasize something is that you know, that really, you don't need the, the academics, you just need Islamic education. And that's all you need, just cut yourself away from it completely. You know,

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you can focus on doing development, in Islamic environment, it would be more healthy, to get a more rounded individual

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in society.

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Actually, the experience of, of many communities around the Muslim world if you go to the communities, in places like Sri Lanka, in India, in Philippines, Indonesia, places where, especially the places where there are minority Muslim communities, you see where the madrasa system has been set up as a product of an attempt by a generation to protect their children from

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missionary Christian missionary

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impact, because the Christian missionaries and Christian missionaries, and they came into this area, they set up their hospital, they set up their school, you want to go to the school to change your name.

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And all you got to say the Lord's Prayer you got you know, so they, they could see the children going into that they're coming off as Christians, you know, or at least their Islam has been so neutralized, they're ineffective. So, in order to try to protect this other the madrasa system evolved, this form the new form that is present now in the Muslim world, Iran as a means of religious education as an option to go into this, but after generations of that system, where they have been producing, you know, people graduating males and females graduating all these systems, and having in the end nowhere to go, you have you know, no end of graduates from these institutions, who

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have no means of survival, you know, so, you find that they although they should be a source of guidance to the community, they become a source of added misguidance because the first few graduates, you know,

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from the, the religious institution, for example, he studies in Medina, he goes back to Indonesia, he goes back to Malaysia or Philippines and he comes back into an environment where the only thing he can work is an email, right, his email or as a teacher and another madressa, you know, some position like this right. Now, the community is involved in

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they are practicing all kinds of innovation.

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If he speaks out against it, he will lose his job.

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His means of sustenance will be gone. So he goes back and he is silent.

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He doesn't tackle the situation instead of improving it, you know, educating the people to clarify their their basic practices. He's become a part and parcel of the same system of innovation and cultural Islam. He becomes a cultural Muslim.

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This is very unfortunate, but this is some phenomena we can see throughout the Muslim world, some hamdulillah it's not at all because there are graduates who did study and go back and they challenged and they struggle. They're still struggling. So I'm not saying that this is the case of all but there are many who came with no intention of struggling, they came there for the paper. They went back as a graduate and this was I met the unfortunately the Mufti of Sabah. I was just in Malaysia about three months ago. He's Malaysia went there. And I, you know, went to meet the Mufti of Sabah. And, you know, nice to hear the most he was the first batch of graduates from Medina

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University, you know, when I told me if I just, you know, graduated in 1979, also, and you know,

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and the first thing the most he came at me, he said, we went there

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for the knowledge and not for the practice.

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He said, that we went there to get the knowledge, but not for the practice

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for the knowledge and not the practice, but he said it in no uncertain terms, he went there for the nozzle devices, we are sharper, easier, understand his job as a customs also, you know, so he upholds the customs.

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He didn't have any intention of practicing what

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just came back with the Shahada Shahada gave him because the government was, you know, giving concessions to religious

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religiosity in the society. So we have a brand new study. So how to get vegan, you got to bring that Shahada

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Shahada, no intention of challenging the status quo.

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And this is not is not, you know, a unique or rare example there are many. So the concept of schooling

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has to be

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a holistic concept, which is the way in which the early school developed

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around the Muslim world, when you read up, the major scholars of mathematics and the sciences, these people also wrote books on second.

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scholars in their own right, and these other fields,

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how they work,

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perhaps maybe we'll not be able to produce people of that caliber, but we can work towards that. And a lot of those in the future, they can be produced again, but at least we can give me what we want. Ultimately, we do want people who have graduated from the community, who don't become,

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you know, don't depend on the community for their survival.

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That they are like, you know, put in compromise.

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They have something to offer the community, the community has something to offer them, you know, it is a give and take situation.

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And they should come out with fundamentally the basic skills, which are necessary for building and expanding the community. We don't need bodies. I mean, just people who come out and say we're Muslim, we don't need bodies, we need people who are committed Muslims and at the same time, they have some skills to give to build a community, because there's more reward, there is more agile from Allah, Allah, if we have something

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to offer the community

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as a service to the needy members of the community. And in through that, we not only benefit the community, we can have a positive impact in terms of dollars in the community. For example,

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it is possible

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for Muslims for example, say we have a couple of dentists, whatever, and we should have some of our sisters going into the sphere to complete it. So we should have a dental clinic

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where the women are handling the women because really islamically speaking, you know for a woman to go to a man to handle her

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clothes, etc. to sit.

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I mean, where this is a threat now on health, okay, we say necessity permitted, but let's not let's not accept this as the norm. It is not the norm. The norm is that the

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Female dentist should handle the female and a male dentist, as a male.

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We shouldn't have male gynecologist dealing with a woman.

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It's not the norm.

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But it may be a necessity where we have no other option.

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But the community carries the skin if they're not trying to develop alternatives. And that comes through our educational program, where we stream certain in all males and females into these fields, to have the kind of skills that they can serve and fulfill the needs of the community to protect the community from reducing

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corruption.

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So if, for example, Muslims set up a dental clinic, you know, then one day a month,

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they can offer service to the poorer members of the community that cannot afford non Muslim Muslims first. But then those

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who cannot afford to go to these dental things that don't have dental plans, etc, etc.

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Be sure that the newspapers first page news,

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Bahamian the Bahamian Muslim,

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first, Muslim, Muslim somewhere down the line, but Muslims coming in, they're not serving the community.

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And obviously, something which would attract people that people want to live.

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And through that, we can make out to the community to service. And this is how, ultimately, the skills the Muslims gained through their process of education should be service oriented, not just self aggrandizement, to build around oneself a comfortable shelf life. But

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part of the security of giving back to the community because the community, it is the African community as a whole and gotten to that point. They didn't do it all by themselves. The community continues, every last member of the committee, so they have a duty to give something back.

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And when, when that comes into the newspaper, you see this Islam teachers

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say, wow, that's good. You know, Islam teaches that I like to know more about Islam

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reason at

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which I

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buy them, I like them.

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Never ever use anything

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else other than

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he was on the top of he was

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he was

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pointing out,

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isolating ourselves from the community.

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We are concerned to ourselves

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by

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having read rules for reasoning,

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but

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particularly, you do this no way.

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You don't.

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I love

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you and giving

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you

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a hard game

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seen by a doctor, that means

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very hard for

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a woman to ever be a female.

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Evening. I like

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to talk

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the reason.

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And then oh, this is what Islam invites us to because Islam

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is

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a religion, which is for mankind.

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It has the solution for mankind.

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And if we don't apply it in that way, then we've made it like the Christian religion is a personal individual thing, your personal salvation and that process you're concerned about but it's

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Rama, who said from the very beginning, is that religion for mankind has the solution. So we should let the people at the community know that we have the solutions. And then that way we can attract them, you know, practically, as opposed to just speaking about it.

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Practically speaking, the turtle is right here, as I see it, as my view, in terms of the situation here, you have a an area of land, which can be developed into housing units, that, you know, it can be developed by individuals. I mean, I know there are some plans, people talked about, you know, just developing units, providing rental areas to serve the community for people who are renting and, and that money goes straight back to the

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maintenance of the master square cutter. But what I think would be more practical, is that people, for example, who have homes already, they're scattered all over the place, you have a home is worth 200,000, for example, that home each unit there cost 50,000. So if you build on that home for you, if

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you need one unit or even two units, you want to make it a double unit, because then you have two units, which now can be rented out to other members of the community who cannot afford to buy into the situation, part of the rent goes to you, and a part of it goes back to the maintenance and the Masters and the community and the activities.

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And it is that kind of sacrifice, ultimately, that people are going to have to make to carry the community to the next level. Because you know, we are sort of at a stalemate right now. And we can't move that next step until we make that effort to physically come together and the land is there, people have the means number of people in the community have the means and afford to do it. But what happens is that maybe person is reluctant. Because when you buy when you build your land on your house, and that you don't own it,

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ultimately, it is owned by the community, you will be given certain rights to live there, you and your family, you know, as long as you remain Muslim,

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right long as you don't deviate and go off into some wild getting rid of whatever you and this is your right. And if you do deviate, you have to leave the community will bite off to give you back your money. When you have a right what you put in there as your right. We will protect that right. But the point is, you know, you feel it is mine. Well guess what? When you die, you have to leave it anyway.

00:32:51--> 00:33:25

isn't yours? You know, that's the bottom line, it isn't your inner ally giving it to you as a trust. How are you going to use it? We just did this thing of mine is uh, so you know, your life. Your life, it means that there's so many things you can do, you won't do for that fear, that fear of the dunya you know, we have to overcome it, we have to step forward make that sacrifice, you know, it is a sacrifice, and that says sacrificing our greed, our desire to want to possess and say this is mine 100% and it isn't.

00:33:28--> 00:33:37

So this is what I envisioned in my view. That step 400 requires some members of committee because of course everybody's waiting to see who is going to do it first

00:33:40--> 00:33:58

and require some people to step forward and of course it means you're going to build their you means you have to move your home you got to move up your home. You got to go stay with somebody else. I mean there's some difficulties for a period of time. But be sure that I talked about lm said man send us una can

00:33:59--> 00:33:59

fella who

00:34:01--> 00:34:29

are germanica Eli Oh, that's whoever start a good sooner is what it is the first person to go there, start the good sooner everybody else who goes there and benefits the community etc. That first person who went gets the reward of everyone who does it until the Day of Judgment everybody benefits out of that place every every penny that comes out of place for the sake of a lot of that person gets rewarded for it.

00:34:30--> 00:34:31

So it is

00:34:38--> 00:34:39

there is no

00:34:43--> 00:34:45

need to go

00:34:48--> 00:34:56

to another country. No we talked about we're talking about internal 100 now yeah the internet. There we talked about that. There not too many. There's out there

00:34:58--> 00:34:59

for was the recipes here.

00:35:00--> 00:35:02

So how can we make the history here? Okay?

00:35:21--> 00:35:26

The fact that the brothers decided to move from here

00:35:28--> 00:35:30

decided to move from here to

00:35:34--> 00:35:36

there, I think that's one step

00:35:39--> 00:35:40

after step

00:35:41--> 00:35:42

two,

00:35:45--> 00:35:45

says,

00:35:46--> 00:35:50

you know, the rationale and all that. So it really, really

00:35:52--> 00:35:52

depends

00:35:53--> 00:35:54

on what

00:35:57--> 00:36:01

often for too long, talking about fellating we ought to be doing

00:36:02--> 00:36:02

now.

00:36:05--> 00:36:07

And I hope and pray that every

00:36:08--> 00:36:09

year

00:36:10--> 00:36:13

was serious enough to make this move.

00:36:19--> 00:36:22

You know, we can't be over.

00:36:25--> 00:36:27

Looking forward to seeing.

00:36:31--> 00:36:37

I don't, I don't, I don't care to be sitting down, talking over and over and over and over again.

00:36:47--> 00:36:49

Let's get going.

00:36:51--> 00:36:52

Let's not forget

00:36:53--> 00:36:56

education of our children,

00:36:57--> 00:36:59

we must establish a school,

00:37:00--> 00:37:05

I don't care how we do it, we got to do it, and we got to do it now. We got to do it.

00:37:08--> 00:37:08

When

00:37:22--> 00:37:23

you find a way and quatermain

00:37:25--> 00:37:29

we will get there. Okay, we have to make up our mind

00:37:31--> 00:37:33

decided decided to do preschool.

00:37:36--> 00:37:38

But somehow they didn't.

00:37:40--> 00:37:44

There was a lack of interest among the Muslims for

00:37:45--> 00:37:46

bringing this together.

00:37:48--> 00:38:29

I think part of the problem too, is that with people with people being scattered all over the place, it is very difficult to maintain to develop it, once you have people concentrated in the area, setting up a preschool is just, you know, just like, you know, that just you said we got the pledge is get the kids, you know, it's automatic, you know, when we as long as we remain scattered all over the island and all these logistic problems are going to be there making those kinds of efforts more and more difficult. You know, that's why in the end, that school and the masjid should be in the hearts of the community, that is the sooner the sooner that was that was the master the number one

00:38:30--> 00:38:41

it was at the center of the community the community was around and people lived right up next to it doors open from it straight into the market, you know, how it was and this is what we have to come back to ultimately

00:38:54--> 00:38:57

come down to where my cursor over that

00:38:58--> 00:39:00

clip because the decision is being made

00:39:01--> 00:39:03

right, I will always

00:39:05--> 00:39:10

try to come more often. If you try to make some devices and mix it up.

00:39:14--> 00:39:16

It is common to go with

00:39:18--> 00:39:20

the primary those who will establish

00:39:22--> 00:39:31

that the person will have a difficulty of service arrabiata regular data and attendance at the masjid anymore. Good for you.

00:39:33--> 00:39:34

Anyway

00:39:36--> 00:39:38

so the first thing I want to do is stop

00:39:40--> 00:39:41

enjoy life optimize it

00:39:44--> 00:39:45

for me, like I said

00:39:49--> 00:39:50

lot and shall

00:39:53--> 00:39:59

do is adjust my time and location. But I tried to reach a lot here and turn to the school again. No

00:40:00--> 00:40:13

And first Americans also location is one brother who is alive in five years longer than last year, I've been trying to go to his brother is willing to sell, because

00:40:14--> 00:40:15

he mentioned

00:40:17--> 00:40:21

you know, five minutes walk for a mile know, but another complex

00:40:24--> 00:40:26

brand project, which you could imagine right here. And

00:40:29--> 00:40:31

it's very much

00:40:33--> 00:40:36

the time now whereby we are.

00:40:38--> 00:40:57

But I know people who have the resources to move, or begin to look after the property, this is a discussion for those who have the money's worth the money, just vicious, to discuss the possibility of a lease, they want to move and

00:40:59--> 00:40:59

establish

00:41:00--> 00:41:02

in a massive company.

00:41:06--> 00:41:07

But

00:41:09--> 00:41:11

your choices now

00:41:13--> 00:41:21

soon as you don't have too many choices, most of us know a whole

00:41:24--> 00:41:26

lot about one particular

00:41:28--> 00:41:29

company.

00:41:31--> 00:41:33

Now, I guess do not

00:41:36--> 00:41:37

do it now. Because

00:41:39--> 00:41:39

these kids

00:41:42--> 00:41:46

if we lost our schools, we cannot do some of these kids.

00:41:47--> 00:41:47

Right?

00:41:49--> 00:41:55

Because the impact environment is very strong. And we just love infrastructure.

00:41:59--> 00:41:59

Construction.

00:42:18--> 00:42:23

Thank you for your presentation. And what you said was very close to my heart, and

00:42:24--> 00:42:25

the product,

00:42:29--> 00:42:32

I see that most of us hardly

00:42:35--> 00:42:36

any of us can

00:42:38--> 00:42:41

make these kinds of moves. Now, if

00:42:42--> 00:42:52

you're talking about the VP of hybrid and everything, but as time goes by, we are waiting to see who's going to make the next move that nobody moves,

00:42:53--> 00:42:55

does it become more binding

00:42:56--> 00:42:57

inside

00:42:58--> 00:42:59

externally.

00:43:05--> 00:43:10

Of course, to remain in this situation, we said before the situation of sin.

00:43:11--> 00:43:35

So if people find that, you know that move is not being done, and they don't have the, you know, the support the community to do it. Then, of course, the hedgerows elsewhere find some other land is, is their only other alternative for them, you know, to protect themselves and their families and our children, and physical and economic, to protect ourselves and our family from the Empire.

00:43:36--> 00:44:17

This is our responsibility first responsibility. So if we, you know, if we talk about the thing, as you said, and we're very enthusiastic, but nobody makes a move, then people have to seriously look at you know, other options, other options, but I think inshallah, you know, Allah has destiny has been merciful to the community, that he didn't allow it to be destroyed, you know, in spite of the fact that it was negligent in this respect in all these years, but instead, as allows, you know, that a massive structure be started and efforts be started for a school, as you know, a lot, mercy is still there. And the people realizing this would not allow this to go to waste, and would you

00:44:17--> 00:44:59

know, take definite and positive steps towards establishing a community. And, you know, the thing is the issue of the Salas, brother mentioned that as I said, the human soul is weak. I would like to think that those of others may not come to the masjid, except on special occasions or when people come through, you know, the day praying at home is to get up and playing at home. So they are fulfilling what is watching, you know, I don't want to discount them until very late to the masjid or just a half step in Muslim out there, you know, no, maybe this brothers home is that much Father, you know, his work carries in later into the night. It's more difficult for him. It's a title. I

00:44:59--> 00:44:59

prefer.

00:45:00--> 00:45:06

Give him some kind of excuse here, but I know that if we are living around the masjid

00:45:07--> 00:45:47

if we are living around the masjid and we don't see him in the masjid, you know, then we can call him up. You know, there is no excuse now, we will knock on his door we have somebody go around knock on the door. So Allah, Allah people out into the masjid. Okay. And it will be much easier. You know, the first was the difficulty living in, you know, they're driving in early morning, whatever, you know, you got no excuse, no, it's easy for me, how can I make this will? Do I just step down into the masjid? You know, and really, this Masjid being in a sense of the community is for the weaker members of the community. Ultimately, it is for the weakening because the strong people as you said,

00:45:47--> 00:46:07

they're going to go wherever the masjid is, they're going to be there. You know, that handful that are there, wherever the masjid is they're gonna be there. But there must be in a sense of community, not for them. It is for the weaker members who have that difficulty. And this is why it becomes that much more imperative that you know, we establish that community right around the masjid.

00:46:09--> 00:46:22

Now, in terms of you mentioned about the history of the external hedger, we said, yeah, it becomes much more real and imperative on the individual, if you cannot motivate and get the community moving on doing it internally.

00:46:40--> 00:46:41

traveling for work.

00:46:49--> 00:46:49

I think you know,

00:47:02--> 00:47:03

something's missing.

00:47:11--> 00:47:13

So are we can we,

00:47:15--> 00:47:16

this is the

00:47:20--> 00:47:22

strange statement.

00:47:24--> 00:47:26

So let me move down there and just move

00:47:28--> 00:47:29

the mouse a

00:47:31--> 00:47:37

mouse and going on, we need 2345.

00:47:41--> 00:47:43

So this one

00:47:45--> 00:47:46

will be going

00:47:51--> 00:47:55

in terms of the, the love of the believers for each other.

00:47:57--> 00:48:00

When you pray with a brother, daily,

00:48:03--> 00:48:06

two and three times a day you're praying with that brother,

00:48:07--> 00:48:54

then the love is going to be much stronger than you see a brother once a week, or Ramadan, or the eats naturally. So again, the community is because those brothers who are committed to Allah, Allah, the love in their hearts is going to be for the believers, whether they see him once a week, or once a year, the love is still going to be there. But for the average person, it is human nature, that the more you're in contact with a person, the more you develop these feelings for the person, when you don't see them, you know, they say, you know, that absence, you know, the person lose, you know, that that consciousness that, you know, that weakens the love. And this is again, why the community

00:48:54--> 00:49:15

is there was a need for that physical move is even that much greater, to help to build that love, that people then coming into the community will see. See, without people actually just saying I love you, you know, they will see it, they will see how people work together. See, the people's willingness to make sacrifice becomes greater when they have made sacrifices to come there.

00:49:17--> 00:49:34

You know, when you see the community when if the individual made the sacrifice to go down and establish that community, they went, the call for sacrifice comes, the willingness will be there because they've done it together. You know, when a brother asks you to sacrifice, you know, he sacrificed to come here, you know, so you respect him for a sacrifice and you'll be willing to sacrifice for him.

00:49:37--> 00:49:59

So that community further enhances it, it needs to be there and we need to talk about it. We need to remind each other because of course we're supposed to love each other for the sake of Allah to believers. We should love them. You know, because Allah loves them. You know, even if we may have our personal problems, etc. We should still love them because a lot of them a lot of those were believers. A lot of them

00:50:00--> 00:50:25

Those who have taken the right path. So we should love them because of all of them. And the only ones we should hate are the ones who allow hate, we hate and love for the sake of Allah, I mean, besides our own personal individual feeling, that is something that we strive for, but this is where the community helps to build and make that love that much greater. When you look at the, the example of the early generations of Muslims, and the kind of sacrifices they made for each other,

00:50:26--> 00:50:37

you know, this is what it is born, it's born out of the faith it's born out of the of the of the community of working and striving and sacrificing and suffering together.

00:50:49--> 00:50:50

Just Just one more question

00:50:51--> 00:50:52

before we close

00:50:55--> 00:50:56

or comment is

00:51:04--> 00:51:05

also quite

00:51:07--> 00:51:08

asking them questions.

00:51:09--> 00:51:11

I mean, by now,

00:51:14--> 00:51:17

I need to learn more about myself and the lower scrubbing

00:51:20--> 00:51:21

responsibilities

00:51:22--> 00:51:22

that

00:51:26--> 00:51:31

I take consideration now as I might be accessing questions.

00:51:33--> 00:51:34

I also live in

00:51:37--> 00:51:38

families houses.

00:51:50--> 00:51:53

What about any questions from the sisters, I asked.

00:51:55--> 00:51:56

You and over and

00:52:01--> 00:52:01

over again.

00:52:21--> 00:52:21

Okay.

00:52:24--> 00:52:25

Just in closing,

00:52:26--> 00:52:44

we just, you know, should remember that knowledge ultimately, is only beneficial, if we apply whatever knowledge we gain, which we don't apply, becomes sinful, becomes a synonym.

00:52:45--> 00:53:10

So, I hope that all brothers and sisters you know, who live here this evening, no would leave here with a firm commitment and resolve to try to build the community to the next level by establishing that physical hedra to the land which Allah has left the community with, has given the community without any effort from itself.

00:53:11--> 00:53:53

No one we would even question did the community deserve this? We say inshallah, not because there was a man because there was some effort there that Allah bless them with it. You know, inshallah, we pray, and we don't, you know, reach a position where we stand before Allah and have to answer for not utilizing the blessings which ally have given us because a lot of solace in so many verses of the Quran that we will be asked from Allah to Allah Yama is in 99. As we will be asked, on the day of judgment, about the facilities that Allah gave us in this life, we will have to answer for that.

00:54:06--> 00:54:16

Bring him here to be able to remind us of our responsibilities and our duties as Muslims and certainly on the knowledge that

00:54:18--> 00:54:20

is not managed as beneficial to us.

00:54:22--> 00:54:25

Using it is not beneficial for us. So it's not

00:54:26--> 00:54:41

that I seek refuge with our lack of knowledge that's not beneficial and is not going to be beneficial for us that is going to be a burden on us because we have to ask for it. And so inshallah I hope

00:54:42--> 00:54:43

and pray that Allah will contest the,

00:54:45--> 00:54:51

the sincerity and the determinism to practice and demand law just make

00:54:53--> 00:54:55

me a nice top for

00:54:56--> 00:54:59

this particular moment. But that will actually make

00:55:01--> 00:55:09

From now, in our minds, make the necessary steps to prepare for transition. And

00:55:11--> 00:55:12

to move along that

00:55:17--> 00:55:17

strongly

00:55:20--> 00:55:22

sharing this concern that

00:55:27--> 00:55:29

we both have sessions off, don't forget,

00:55:30--> 00:55:36

have the session also tomorrow night, and she makes a special effort to come out

00:55:38--> 00:55:42

those brothers and sisters who are not aware of the problem because they're not

00:55:45--> 00:56:01

likely to make a special effort everybody make a special effort to encourage those brothers and sisters to come up so they can fake it from this. So we shoot like this, the sweet beam is just a few sessions, you're gonna get this opportunity very often. And you know what we want for seven. So

00:56:03--> 00:56:04

make an effort to get those votes.

00:56:07--> 00:56:07

Number seven

00:56:09--> 00:56:09

is not even enough

00:56:14--> 00:56:16

to do something, each and every one

00:56:18--> 00:56:26

so that they can benefit from the session. They're not certain each and every one of us knows that you have not worked to benefit tremendously from

00:56:28--> 00:56:29

just service benefits at all.