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 need for conviction in actions and avoiding cultural references to the culture. The speaker emphasizes the need for faith in actions and the importance of avoiding cultural references to the culture. The conversation also touches on the negative impact of hate towards individuals and their families, and the importance of being open-minded and not judge actions. The conversation also touches on the biological aspect of love and the importance of faith in religion.AI Generated Transcript ©
Minister nevison Mattila normandin All praise is due to a law and the laws of Peace and blessings on his last prophet muhammad sallallahu alayhi wa sallam, and on 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
that erupted represents fundamentally
a conviction in the heart,
which is expressed
on the lips.
And what is which is put into practice, by the body parts.
Let's face
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, the word and in deed.
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 of what is supposed to be in the heart. That commitment that one has in one's heart to God is expressed in that declaration, on 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 that faith
in his heart,
but does not inform others, then in times of weakness, because he may have that belief in his heart, and it may affect his actions, he may start to do righteous things, doing good things, it's such a, but because people do not know that he is in fact a part of the community. It's in his time of weakness, and our faith goes up and goes down. What if if f a period of time was his faith is down, you know, the satanic forces, the 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 primitive, they will capture all the moments say, what's happening rather than
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 fundamentally for the protection of the individual that he lets himself be known to the community. So he may gain their help when he is in need of help. But 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 action. 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 the Imam
quoted verses from the Koran
And various statements of the Prophet Muhammad sallallahu alayhi wa sallam 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 often times 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 pray in a day, how many years of practice you need to pray and he'll be able to give you all these details, he may be able to go into Islamic lines of 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, Christians, etc. They have faith. Many of them have faith in their system.
But it is not based on knowledge is based on upbringing, because they were brought up in a family which 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're not analyze this systematically, but they have been drawn into it emotional.
So do 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 Allah before one can believe properly in a lot.
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 lated 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 Koran in which Allah describes the believers,
those who truly believe in a law as those who when they when a lie is mentioned, their hearts become soft.
When the when the name of allies mentioned, when the greatness of allies mentioned in their presence, they feel it touches their heart.
I mean, it's not just like anything else, you know, this set of good cause 100 yards I mean, the same effect that comes from you hearing that this is called 100, we are the same as somebody saying Allahu Akbar, if you know
there is no difference in the heart, there should be a a difference, a clear difference between those kind of statements. And when we hear a lot of praise, a 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 live name mentioned, their hearts attached.
Furthermore, they put their trust in a lie in all their fears. The earth goes on to explain they put their trust in a lie and all their fears. And they establish regular prayer.
And they also establish the regular charity.
And then Allah goes on to say that these are the true believers.
In other words, it was not
at the point of their hearts being touched a lot I thought by saying the gospel,
but from that, the touching of the heart, it leads to
a
conviction in that once trust
is put completely in a lot
Furthermore,
After putting trust in a law, then
the the actions, 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 the law, 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 prayers to Allah, but this is a minimum, this is to maintain was to maintain an even keel, a correct balance in our life as delivered. 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 his 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 further from that money, no pride in practical terms, our money is decreasing.
And the lock laws that vary by talking about the reward,
that the war reward would be, that allow it provides for us in Paradise, the reward for such those whose hearts are touched by the mention of a last 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 a lot of promise of Paradise, the ultimate reward for living a righteous life.
And he went on to post a had a statement of Prophet Muhammad Sallallahu wasallam, which was recorded and so he had Buhari
which speaks of the comprehensive nature of the faith.
Why in the Prophet Mohammed Cyrus was quoted as saying that faith has 70 over 70 branches.
And that the highest
of the branches
are the most important
of the aspects of faith is the declaration of faith law in a moment.
And that the lowest branch,
which is still a part of faith
is
the removal of harm from a path
of action.
We see some glass, a nail, whatever in the past where people walk or whatever, and we take that thing we move move it from the path, 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 part
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 fourth and other statements
of the Prophet Mohammed Salaam Salaam which is recorded by a Timothy and Nephi that the believers are one
the people feel safe from with regards to their well
There's another statement which he said also, that the believers are one from whom the Muslims are saved from their hands and their tongues.
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, he's 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 teaching 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 the homicides Allah was also recorded, as saying that none of us truly believe
until we love brothers, what we love for ourselves is 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 posted another statement of the above Muhammad Allah, in which he had said that none of us are true believers also, until we love the Prophet Muhammad Sallallahu wasallam more than our parents, our children, for all of mankind. Again,
as we spoke about this concept, in the previous Duma, this is one a love of obedience, wherein we would give precedence to obeying the prophets summarize dum dum, over obedience to any of mankind.
This is the highest expression of that love. And the law said in the fine in quantum to have Boonen law, for who needs more law, if to do for them to tell the delivery. If they are truly
loving a lot, seeking the love of Allah,
then that should be done by following the Prophet Muhammad. And the law will love them. We earn the love of Allah, by obeying the Prophet Mohammed, Salah is Allah. Why, because he
was the intermediary between us and Allah in terms of bringing 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 have told us to do. This is 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 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
then the amount went on to quote another statement of the Prophet Muhammad. I've done them with regards to faith, in which he said that the most perfect believer
in faith is the one who is best in character. Again,
the one whose faith is most perfect is the one whose character is that
we get in other words where there's no separation between
faith and action.
Those people who tell us we are believers,
but we find in the action that they are prejudicial. They scorn people, they curse people. There are
The lack of bad character of evil characters, where we see even the non believers expressing, you know, their characters have a better have a higher level than the so called Live with such individuals are not true believers.
Their faith is in question. We cannot say they have no faith, because the Lord 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 faith with soul which is so low, as does not stop one from doing righteous deeds, is in fact destined to help.
also
stated with regards to faith,
that one will love for Allah
and hates for Allah forgives for Allah and denies for Allah has completed his faith.
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, loving and hating, giving and not giving.
When we do these actions, for the sake of Allah, then our faith is complete.
That we only hate people.
This is something very difficult.
It's very easy to hate, for all kinds of personal reasons.
As it is very easy to love, for all kinds of personal reasons.
That we have to strive
to
look into ourselves in terms of the things that we love and the things that 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 are like, Hey, we're in trouble.
And if we hate those who allow love, we're also in trouble.
So we have to make sure the thing that we love, the people that we love, are those things and people who allow us
and the thing that we hate, the people that we hate, are those who allow.
Similarly, when we give,
we should give for the pleasure of Allah,
not to control people. 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
what 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, despise, is cursed by Allah. When we give, we should give because of a need. These people need we know Allah has given us more than we need than 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 Humala hit
or they are part of a system which allow Hey,
so we don't give our money into the forbidden
whether it is forbidden in practices, or in business,
or in anything in any areas which are prohibited. We don't put our monies into these areas.
For 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 foot by he continued along this line of thought
and that he pointed out that one who claims faith but doesn't
act accordingly,
is not only in contradiction to the Sharia, to the Divine Law revealed,
but he is also living
and illogical states of existence. Because as the man pointed out,
if 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.
Wow, 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, bought off.
So, if we're truly believed, 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 that a point,
a point which we don't know when
and that we will be judged by law for what we do in this life.
If we truly believe that, then we should be striving, racing 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 and meet examiner's to go and do good, but we are comfortable to sit back?
Then, what is the sake of our faith? Do we really believe that there is paradise? Do you really believe that there is a law?
Who will judge
and the amount pointed out also that faith involves concern for our brothers, for mankind in general.
And he gave the
Hadith which the problem was that Allah said 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 in this way?
This concern that this consciousness is a practical expression of true faith. And as such, when we hear about brothers in Somalia, Afghanistan, Burma, Philippines, wherever Muslims
are under attack,
being massacred is 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 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 hearts,
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 the guy and everything else. But these actions may not be done with a conviction in the hearts
of people who go through the motions.
And we know about the Hadith where the Prophet Muhammad said
that people
There are some people who would do the deeds of the people of Paradise until they reach
a boat length away from Paradise, then they will 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
that there that there are people
who will
do righteous deeds in the actions, because of the pressure of the community, for example, giving an example
in the community here, where
it 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 thought, because it's a part of the culture also, every every year comes around everybody file.
One may do these kind of actions.
But without the conviction in the heart, these actions are useless, they have no value, they will not take us to paradise.
We have to check our own actions out, researching the work you are doing is a reflection of what is in our hearts.
And be certain that what is in our heart
is acquired in in accordance with what Allah has prescribed for us, obviously.
And that basically sums up the
deck 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 hotbar,
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 not going to make the declaration of faith.
And we hope you can all you know, hear in the pleasure of the moment and with himself myself, Sharma
witness,
there is no God, but
that'd be a witness
that Muhammad
is the last messenger.
You repeat this in Arabic.
And La
ilaha
illAllah
Muhammadan
asuna ma.
Congratulations.
Now shala we can go into questions and comments. Are brother as you just mentioned, you know, he has been here just a little over a month, you know, I feel the Lord's will, that he had gone into the gold. And while there somebody gave him some pamphlets, you know, and we started him on the path, you know, reading about Islam, and he's been collecting materials and you know, people around him wherever he needed.
Books, etc, has 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 have anybody had any comments that they wanted to make concerning, the hotbar, or the sermon
or any questions I'd like to ask concerning this concept of faith.
We mentioned before
when
when the Quran which is the love
event today.
Okay.
So I don't know if you caught that what is referring to is in the description in the the ayah, or the verse from the Koran where the the amount mentioned. And I mentioned the different fact that when the quad is recited that their hearts become
soft in a conscious. And amongst those things which I missed one of the things I missed this point that our brother was adding forth, that when the Quran is recited,
for such individuals, there are increasing faith.
And when they hear the words of a law, recited in their presence, they increase in faith.
This is a fine point, you know,
possibly may be 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
will feel feelings of love towards the person towards the act as the person does, as well as toward 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, but this is a 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 elements
I would not say I would say that you qualify. What do we mean by hitting that person though? I mean, there are limits which Islam has set
is the our head may drive us to want to do something, which is law 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 this and also because Allah hates Satan.
Knows Allah be alagille nose, on whom is alive displeasure
should also
have our displeasure
If we get at people because of who they are,
cultural
cause
message
of what that title
was for all
those words, but they don't fight
for the other adults
out
there.
But
then
we can take the
points of justice that are determined.
We all hate people, because they
hate the system.
I just want to add, you know that you see, again, when you're dealing in terms of people,
a person may be a Christian, or a Jew or Buddhist or a Hindu,
simply because they are following the system, we don't hate them.
If they are proven evil individual, you see, I'm saying because, yeah, yeah, not, 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 are who have chosen evil, as a path, 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 in the case of Tao, 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 and their job situations, they are their job situation, have, you know, non Muslims working with them from the army, or the Navy or whatever, and you'll 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, it's gone beyond really the bounds, we have a duty of conveying the message. 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 had in
our life 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 our brother, that we don't hate individuals, you know, as a group, to say everybody who is a Christian, I hate that person. No, I hate
the distortions which exists in Christianity in Buddhism or Hinduism, all of the systems which are honest
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 the truth who don't you know this, then we can, then that hatred may transfer itself also to individuals.
Any instances where
when the Prophet Muhammad has done them hated somebody,
can you quote, one
he went when he came to the
department didn't mean that given the fact
that they hated that individual. But seeing that individual reminded him of something, which was very close, somebody life was taken very close to him. So he avoided the presence of that person because of the hurt 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 Sun lab, where we could say the public eye salon hated this individual whether
he was giving a good example
of the puppet
the puppet
My name is
Amanda
Well, no
individual individual
Campbell and soy
if the profit loss and and phrase for loss curse on the people
would you classify this as dislike for that people have hatred for the people?
Well, I know this may be a points, you know.
Because, you know, when we had the case of the Monza Salaam, when he was given the option of a lot, destroying the people of type, because they chased him out of ties, right. And he had, you know, that the law not destroy them, because perhaps they would come from them some people, okay, this is this is we can 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 recycles were sent to the tribe, and they ambushed them and massacred all of them. And the Prophet
moms are solemn 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.
Talk about what we mean by the person,
what kind of person
you might get involved. And again, this
person is behavior or an individual
Because you can't separate
at that time,
trying to make sure if he accepted or hated according to you know, personal emotions or according to something else, but generally, most of you,
and you feel for him when he does something wrong, and I
hope
many of you have this metric.
them often.
And you feel for them often when he gets when he gets involved in something.
And you hope that
the behavior and loving the individual himself, or loving the individual and hating his behavior is not that clear.
And loving, is very
ambiguous.
So can have this ambiguity of having
distinguish between that
you hate him as an individual
and you love him.
But once he gets involved in something,
you feel loved, but then you hate what he has done.
So, here's a case where you may love the person because of his face, but you hate his actions, because it is hard for Yeah, but the general rule is, you love
Your love individually.
course this is another is another, you know, major topic to go into, but the concept of, you know, who we trust, as our, 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.
And we don't that, that, that love and trust and, and,
and alliance that we would make, would, and 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 dealing with in any given society, that
for the requirements of dollars, or rather, we're 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 the system on this belief, we cannot, you know, put trust in those individuals, we cannot establish alliances of mutual support to those individuals. You know, this is reserved for the believers.
I don't know if there's 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 a person 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
explanation.
Just leave it for the
moment.
You might not find
you will not find relief
and then
A lot of us love math has a lot of students those who are not believing in a lot
even if they are
children
I wash your hands right
that
up for you hope that it becomes a
lot
easier
well
outright reject the effect of touchy
individuals to be
on the same level
no none at
this point has to be taken
as
important okay and the fine line
okay and what is the role of
children's fathers and mothers?
Because
nothing to do with
anything. One
other thing
I can never imagine that such you know,
such and such a person should never think of it
in any embrace. But Islam Allah, Allah we have no different just 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 question.
No, no,
no, no, wait, wait. You think that you will never accept this lamp? Did you know The environment? No, no, wait, wait before we absolutely to marry a Christian lady.
And you will have to go back to the subject to study in which case to the
weather
conditions, the general rule.
I think the general rule but 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 that's
what we know we have more Center. This is what is expressed inside the motor meaning that the person who is not a lewd person, the person who is not known to be lewd, a person who you know is chase the chase 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 faith, what kind of love between a husband and a wife
of yours
all through this presentation or not? And of
course it isn't. Okay, no, no,
no, no, no, but it is love.
It is love it 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 consider
He will miss because you're not in the situation of us who have accepted as loud
people in that situation. And we did our inform them. They did the tuition you are living in, or some of our brothers who live in the Western countries with fear of appearance, the providence of the situation, but the example
but how do you
know,
of the sound of the Prophet Muhammad? Allah? So, what I'm suggesting is that those of us who have accepted Islam, it is very difficult. If we have been raised by good people, I mean, it's easier if your parents were, you know, terrible for you, you know, whatever abusive or whatever for you become Muslim and hate your parents is no problem. Okay? So maybe you hated them before it's love. Okay, but now, if your parents raised you, in a fashion raise, you can be a good person encouraging you to do right and so and so. And even then, even we're happy with you when you became Muslim and helps your causes for you to turn around. And to say, well, you should hate that person. I very difficult
brother, I would say, I would say, I would say let me finish finish 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,
be destroyed. That biological aspect, which is a natural product of that relationship or family, not 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 now 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 there. So our love does not go beyond that basic biological level and now enter into the realm of our actions where Allah commands, governance, this is what I would suggest. Yeah, yeah, this is what I would
suggest. And this is really what the intent is, you know, I'm not the biological because when we get into the era of the biological, I said, you know, there are certain things which exists,
you know, sought to pray for his mother
who he knew, died in disbelief.
It loves for her, had him seek to pray. Allah prohibited him for praying for her, that love had to stay at that level, and not exceed the bounds which Allah had said
that there was something biological,
which was expressing his desire to pray for his mother. So
yes, this is we're
looking at the whole nation of those who are left everywhere and killing our brothers and we might love them and
report it up in our country.
Anyway, I think the point is,
okay.
What do you have
during the prayer,
even
option,
so it is okay. But do
you have to be sure that you accept because if he is,
you might be better than
he wants from you.
You have to be sure that
in other words, if you feel doubt of the person next to you, is you know fidgeting in his prayer etc. And you'll feel
No doubt about him accepting your advice which would have kept him during the prayer where you stopped him? Because with what came up actually you weren't there brother, but what was suggested, you know, where the question arose, if he first 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?
Is this allowable?
Somebody needs an improvement, you need to know that
unit, he looked at them and why are you doing this to me?
They can, you know, find more and more
minutes 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
said,
I never saw a teacher
match.
And he did not shout at me, he did not
report to me, but he does.
So, this is an example showing that if you keep on concentrating,
you might do
And usually, he would accept for the first time, it reminds me of
your lovely,
what about the hobbies you are going to read?
This is in reference to the
general principle,
basic principle,
knowledge
and reference to the state.
When we
first came, when he first came,
when he understood
based on a
personal
note,
someone had a book to read, what if someone had
a concern?
But during that particular period,
from what I understand
the
situation?
Well, if we consider that the prophets
father and mother were idol worshipers,
his uncles and relatives around them were all idol worshipers, 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 a there's a conscious, you know, mental decision based on some knowledge, this is not emotion now, emotionally speaking, he would have been caught up in idol worship 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
While 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 of it after reflection that this is really the correct way. This is correct, that is knowledge.
It on the basis of that knowledge, they can find the law, but on the basis of emotion, as I'm talking about difference between knowledge really and emotion,
right?
That faith
must come
after the knowledge is there.
If the Fed comes, without knowledge being there, and
the situation as 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 afraid, because one may emotional be attracted to a club, becoming Muslim, and find real faith. So I mean, it can happen that way. But in a general sense, if we look at the world as a whole, people who are worshipping God,
based on emotion based on the circumstances in which they were abroad, they brought up the society etc, they will be a straight, whereas those who reflect on whatever system 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, but we shouldn't forget that.
Although there were some Christians, some Jews, and many, the majority of them were either either worshipers of the reason
those and one
there are a few
people you can tell about when you're thirsty, and
one of them was
the traces of it. So many people forgot about this, because they followed the way of the seats on the seats. And
this is why I was following the theme of which generally meant
although it was very rare, so
for the guidance of a lot
this is the knowledge you are
not the basic knowledge
and you're following it, but he didn't know where and how and the details of it until
messenger
which was funded by diversity.
He had this
reflection that you
were not considered
big numbers.
So in other words, the ideas Unitarian ideas, no, 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 other parts of the world, you will find the Unitarian Bock you know, existing people are reaching it arriving in you know, regardless of the circumstances they brought up
every time
There's some other evidence
that they're using. And we knew that
this is why people have been coming upon me and saying these words.
He said, The Angel of the Messenger of Allah, so the knowledge
that was forced, or chased by the wave of people, that usually happens.
Every now and then.
And the more at work, and amongst them or the legal
community?
Sure, sure. I mean, the idea that, Adam, now what our brother was suggesting was that no Adam,
carried with him.
What he had with him what he taught his children was Islam. I mean, idolatry or worshipping other than, then, 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 his descendants.
So 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, the sense of submission to the laws of law. by john, are you running?
Because I have the tapes in the car.
Okay, shall we have no other questions or comments, in closed session and hammock along with your hamburger shadow in line and
when it's too late, we have a lot 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 lives.
I still have to read
the first one I left here