Bilal Philips – Fundamentals Of Islam
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The speakers discuss the fundamental principles of Islam, including belief, faith, actions, and actions. They emphasize the importance of belief and actions for maintaining faith in Islam, as it is essential for achieving goals and protecting individuals from evil behavior. They also discuss the history and meaning behind the term Islam, including the use of "hamma" in the Islamic language and the use of "hamma" in the Islamic state. upcoming events and programs include national Day Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day of the National Day
AI: Summary ©
Today our honorable speaker is Amina velocidad
is presently
working on top trade in the University of Wales.
Studies.
He was born in Jamaica,
and he grew up in Canada. And there in 1972, he embraced Islam
performed by de la.
He completed his diploma course in Arabic and Medina, advanced to obtain a Bachelor of Arts in pursuit of dean at Islamic University of Medina in 1990.
masterfox degree in Islamic psychology from the University of brown in 1985.
And I've told you previously,
he's a person working on the doctorate program.
He's looking to walk on propagation on the living four to five
different audience.
Today he will talk talk on the fundamentals of stuff.
And I aside from what he put on, and then we start
with clarifying where he
was mean that insanity
in lovina,
Friday Happy
COVID happy. So this
is the name of God most gracious as possible.
By the time ages,
very man is involved
such as have faith,
and to run your feet
trying to gather into mutual teaching after
and have patience. And
my dear brothers,
my dear friend,
Mr. Abu Amina Bilal Philips, on the fundamentals of
attitude and Kareem.
And he was Sufi minister in the vicinity of
all trades due to a law and the laws peace and blessings be on his last prophet Muhammad. From the law, they were seldom and allow those who follow the path of righteousness until the last day.
As my brother said, the topic of the evening is that of the fundamentals of Islam.
And I know when people speak generally on the fandom fundamentals of Islam, they speak about the Pillars of Islam being the declaration of faith.
Allah
giving us the cast compulsory in charity,
fasting the month of Ramadan, and had your pilgrimage to a law's house.
I will not be speaking about this.
However,
I will be speaking about the fundamentals of Islam, from the point of view of the principles that are behind these, which we refer to as the Pillars of Islam.
And
to state the
basic
summary of the whole topic that I'll be talking about this evening.
In two words,
I would say it was faith and righteous deeds.
This represents the fundamentals of Islam,
that
says, is inseparable from righteous deeds.
When we look at the Pillars of Islam, in themselves,
we see the first pillar in the declaration of faith.
This declaration of faith is for the information of the community, that the individual has become a part of that community.
And this is why it is required. Because, actually, in fact, faith resides in the heart. Whether you say
I should do a lab in animal law, what should I do? I'm the Mohammed rasoolullah bearing witness that there is no god but a law that Muhammad SAW some of them is the
Final messenger of a lot. Why do we do that openly or not? This does not determine whether we have faith.
Faith is in the heart.
But Islam requires one who wishes to join it, to make that open declaration,
so that he informed the community, that he is now a part of that community.
And this is for his benefit,
as well as the benefit of the community, because if somebody accepted Islam, and kept it within his heart did not inform others, then that person, when he comes under the influence of
negative forces, whether they're satanic, or you know, just even the people that he meets, he may get some bad impressions or whatever. In these times, when a person is exposed to these things, and he gets weak, then he may stop doing the things that he was supposed to do. But now, if he has informed the community, that he is a Muslim, and he stops doing these things, then the community will ask him what has happened? Why aren't you doing these things?
So here's telling the community declaring his saw that the community will help him in his times of weakness, to maintain his practice.
So this is the purpose behind it.
After the declaration of faith, we have four pillars of action. So our five times a day zeca thing from our monies,
phone fasting, in the month of Ramadan, pilgrimage, these are all actions which are required.
So we see within the Pillars of Islam themselves, that there is faith which is required.
And this
issue of the face is further expanded in what we call the six pillars of E man, which are problems as elements explained to us belief in Allah, and His Prophet, and the book, and the angels, etc, etc. The six pillars of E men, which have to do with babies are expanded upon by the moment I sell them in, in detail.
This represents the core that we all have to have. But this is not enough.
we are required to do these particular actions, to confirm the fact that we are among the believers.
This concept is summarized in the store which our brother
recited, prior to beginning Surah alacer, in which a lot of states that all of mankind is in a state of lots, except for those who believe and do righteous deeds.
He's made it very clear.
Everyone will lose
whatever it is, that was to be gained from living in this life, they will lose it
except for those who believe and do righteous deeds.
Now,
the idea of belief and righteous deeds, we can look at it from a point of view of
the actions and the faith
or actions without faith
and faith without actions or faith without correct actions. If we look first and foremost, from the point of view of action,
these deeds
if we do righteous deeds, and we do not have faith,
then these
are useless.
They do not benefit us in the next life.
They are the beasts of the materialist.
One who will do a righteous deed
because there is something in it for him.
He will treat you well because he feels you have something that he needs.
So by treating you well, he can become your friend and you will trust them and you will allow him to use this or to gain this.
For example in the West if you're going to work
In a store, you know, they will give you put you through a period of training before you go to work. One of the things they will teach you, you know, if you're working at a counter, that you have to smile at the customer,
no matter how terrible your day was, you know, what happened to you the day before the night, the problems you had at home and everything, when you come in there, a smile has to come on your face, you have to smile at the customer.
This is the materialist approach, you smile at the customer, why not because you feel good inside and you want to be you're smiling because you want that person to come back and buy more. Because when a person smiles, it's a good deed it's considered but once I tell them, it said, you know that you should try to do good deeds, even if it is only smiling at your brother. This is a good deed. So they will do these good deeds, not because they're trying to do something good for the person. But because if they smile, and the person
deals with them, they find them smiling, they feel good, and they feel they want to come back again to buy more.
So this is why most people working at the college obliged to smile. This is the approach of the materialist. This is the good deeds, which do not have faith
behind them.
And this is why such deeds are of no value.
A law does not accept them. And the person is not rewarded, ultimately, for those deeds.
Similarly, if a person
but he doesn't have the correct face,
His face is distorted, then the end result will be idolatry.
He will end up in one form, or other of idolatry,
worshipping idols.
Instead of worshipping God, He will think he's worshiping God. And let's say he may be deliberately worshipping idols.
But this is what he will end up doing. He will believe he's worshiping God. Yes.
You know, you meet many people, whether they're Christians, or Hindus, or Buddhists, or whatever, they may have very strong feelings.
But the face is incorrect. And so the end result is that they worship idol. They worship other than God, believing that they are worshiping God.
This is good deeds,
with incorrect face.
And, of course, if we look at the Christians, for example, you ask them,
why are you worshiping Jesus?
They're saying, We're not worshiping Jesus, the man.
We're worshiping God, who was
incarnate in Jesus, who became Amen.
This is a very tricky
rationale that they have developed to explain how it is they're worshiping God, but in fact, they're worshipping a man.
This is idolatry.
Similarly, with the Hindus, if you go and you ask the educated Hindu, why he is, you know, doing these rites of worship in front of, you know, one of the gods or goddesses you know, Krishna or Vishnu or whoever, he will tell you listen, I'm not worshipping this idol that you see here.
I am worshiping God. Well, he used another term Brahma, God who is the universal God who is present in everything about worshiping God who is not present within this idol. I'm not worshiping the physical idol. I know I made the idol myself, I bought it in the store. I know it's converting. So I'm worshiping God who is present in the idol.
So he has a rationale. He believes he's worshipping God. But the end result the fact is very is bowing down and doing worship worship in front of an idol.
This is righteous deeds, with incorrect faith.
We have on the other side
without action,
you know, some people will tell you, they don't make some obviously we're listening. Oh,
my face is in my heart.
I don't wear my face, like a bat. You know, those of you who go and pray and you fast and do these outward actions, you see you're you're wearing your faith like a badge. You're saying I am a
You have this, you know, there was no that's not how I, you know, I have my feet in my heart. It is sincere, but it's held within my heart, I don't display it.
Well, in Islam, this kind of rationale is not accepted.
The problem Mohammed
has said very clearly a liability Bane and our Bane almost a law, firm and Telecom. So
the distinction between us, the believers and the disbelievers is follow prayer five times a day, whoever abandons this prayer becomes a disbeliever, becomes a cashier,
which is a fundamental principle in Islam,
that they believe in your heart, but not making the law.
Not making a lot cancels your belief in your heart. It says that belief is not a belief, it's just words.
What it is, in fact, is really knowledge.
There's a difference between knowledge and faith. And people confused, this is one thing to know God exists. No, there is a God.
And it's another thing to believe in that God.
Because knowledge does not require you to act.
Whereas believe faith will require you to act.
This is the difference between the two. So those people who say, I believe, but I don't feel like praying these days, you know, this type of belief is what we call the safe tannic belief, which is similar to that of Satan, who knew
about God. But when he was commanded to bow before Adam, he refused, can you God, but the faith was not there, to make him obey the commandments of God.
So this is the distinction between faith and knowledge. So those people who claim to have faith, but do not do what God commands them to do, they in fact, do not have faith, they have knowledge of God and knowledge of what is required of the religion. This is why, you know, sometimes we meet people who are quite knowledgeable. I mean, who are born into religion, quite knowledgeable, and they can explain to you all the details, yes, you should do this. Yes, you should do that, and all the other things, but
they don't do it.
You know, for example, in, in school, where I was teaching in, in Riyadh, we had
the reading habits section and English section, and many of the kids
you know, they would
know, in detail what they call the conditions for Salah, you know, the conditions of having to make Whoo, and facing the Qibla in all the details and even the conditions within the saliva itself, all the details of it. Yeah.
When the time for law came, they would go and make a law without What do
you ask them? What is one of the conditions for thought, so we'll do
that parmesan Sallam said, last a lotta lemon law will do Allah.
Basic condition, there is no saliva acceptable without Voodoo. Yes, they will go and play without Voodoo.
Because they know, if they don't go and pray, the teacher will report them to the principal and they will get in trouble. So when the time comes, and the teacher comes in, or they may try and sneak away and if the teacher comes out, God
bless you. And
this is again a case of knowledge. But there is interface there is the and this is the danger, that we all have to be conscious of those of us that are involved, for example, in the teaching of Islam,
that we inform people in such a way that they can develop faith and not just provide them with information.
This is a sad situation which has developed, you know, here and elsewhere, where in the teachers themselves, for example, who are teaching religion,
they do not
teach it from their heart.
I will say it's the case of all teachers, what do you have many teachers, it's their job. They're paid to come and teach
Religion. So they're they're teaching religion in the schools.
And the end result is
that the students will learn the knowledge, but they will not have the faith. Because as they say, you know what comes from the mouth will go into the air, what comes from the heart will go to the heart.
So,
those people who are teaching the religion, those who are chosen to teach it has to be themselves convinced
of its validity, they have to have faith in that religion, feeling that they're teaching, they are doing a duty, which is required of them by God. Now, if they have that kind of commitment, then
religious education can have a meaningful effect on the lives of those who are educated.
The other hand is that of faith, without correct action, you have some people who have very strong faith in a lot in terms of what Islam means by faith in a lot, but
they have incorrect actions.
We are practicing things which have been handed down to them for generations. Their Islam is what we call cultural Islam, or what the the Christian missionaries were involved in, in
missionary work amongst Muslims, what they call folk, Islam,
is the end when they when you read their assessment of how to conduct missionary work amongst Muslims, they say they point out is very clearly that we have to concentrate on folk Islam. This is how we can carry the message of Jesus to them. So because folk Islam doesn't protect the individual faith,
because it involves so many
distort distorted practices, that it's very easy for them to introduce and make similarities between the practices which are held in Christianity, and that which are held amongst Muslims who practice focus. Now, they say, we have to be, you know, we have to be aware of away from those people who are the fundamentalist,
those people who, you know, are practicing Islam, you know, in the pure form,
they avoid those people. And this is why when you look on a world scale, you know, when there are success within Indonesia, you know, on places like Bangladesh, they will go to places where people are in a state either of economic deprivation, you know, and they go to the ignorant people, you know, help them out and give them some monies, and so on. So, and then tell them, this is because of Jesus's love for you, and all this other stuff, and they bring them into Christianity, same thing in Indonesia, where people are, you know, practicing all kinds of things in the name of Islam.
But
in spite of the fact that they have succeeded in converting
hundreds of 1000s of people who have themselves Muslims,
you will not find among them one scholar,
you will not find amongst them one scholar, one person who knew what his lab was.
Whereas when you look in the opposite direction, among those who have been converted from Christianity, to Islam, you will find among them many scholars
is just the opposite. There are those who are knowledgeable, you'll find them coming to Islam. In fact, it is the ignorant people who it's more difficult to convince, because they're more emotionally attached to, to their practices. And it's very difficult to reason with them and get them to come to understand and to come to Islam.
So this is telling us something, this is telling us that
correct. actions are also essential. It's an essential part of that principle of faith and righteous deeds.
Correct actions have to be there because if one practices incorrect actions,
with correct faith, then one in fact ends up in shift.
Those people for example, in places like India, and Egypt and other in other parts of Muslim world where every place that a righteous person of the past died, they build a tomb over his grave, and the people who go there and they pray to these people in the grave for died righteous, you know, asking them for favors or asking them to carry their praise prayers to God and so on.
These people, if you talk to them as individuals, you will find they are very firm about their feet, they will diagnose it, you know, they will die for the faint of heart, you you say something bad about it, they will kill you.
They're very firm about this.
But their knowledge of what is required in terms of auctions is so limited, they have ended up in Shrek, they ended up in the things which will cancel their face. Because the law says very clearly, that, you know, he will forgive
any other sins that you do, he may forgive these
except for
that is worshipping other gods along with a law. That is the one unforgivable sin.
If one dies in that state, then one has guaranteed for himself, * perpetually.
So, what we're talking about here, when we talk about faith and righteous deeds, is
correct faith
and the correct righteous deeds.
This is what guarantees for us by the promise of a law success in this life and the next
correct.
So, then it becomes essential for us to know, what are the requirements of correct
correct faith
has to do with the recognition of a law being the creator Sustainer of the universe
recognition of a lot of attributes in the sense of being able to distinguish between the creator and his creation. So, we do not have any confusion in our minds as to what are the attributes of the Creator, and what are those of the creation and it also has to do with directing worship
only to that creator.
These principles have to be understood for me.
So that we do not in any way
give worship which is due only to God to other than God
or we do not give the attributes of God to his creation.
And this can happen in many ways, many subtle ways, without us even realizing it.
Clear and
well put the example is that of Einstein's theory of relativity,
his theory states equals mc squared, energy equals matter, times the square of the speed of light. And this is in in in spoken term, they say this is that
energy or matter can neither be created nor destroyed. This is how it is expressed in a sentence, that matter, changes into energy and energy will change into matter. It is a continuous process. On the basis of this principle, the atom would split and we know know about the atomic energy as well as the atomic bomb.
However, this principle, as it is expressed, is an expression of shift.
To say that energy or matter can neither be created nor destroyed. This is to deny that it was created. It is to say that energy is on created.
And only Allah is uncreated.
So when we say energy is not created, we're giving the attributes of God to his creation. Because the law says, while we're Chanukah conditions, he has created everything.
And when you say it cannot be destroyed,
again, you are canceling a lot of opportunities, the only one who cannot be destroyed everything else, a lot of things could happen. Everything in this universe will be destroyed.
This is the fact this is the truth.
So even in a theory like that, for a Muslim, when he teaches it when he learns it, he has to put some conditions on it.
He can only accept it as energy can neither be created or destroyed by man.
But to take it in it's open sense that it cannot be created or destroyed.
So, you can see how even something which we might accept, you know, for a scientific point of view and thought was, you know, being fact and no problem with it, it has images.
And the same thing with the rest of the sciences, when you go through them, you will find these kinds of expressions of shit involved there, as well as in sociology and in all the fields of the various sciences.
Now,
in terms of correct actions,
correct actions are based on two principles.
One
is that of liquor law,
remembrance of Allah.
That is, when one does,
indeed, he should be doing it for the pleasure of Allah
to remember the law, so that is the is for the pleasure of Allah.
And the remembrance of a law is the core of all righteousness.
righteousness, that is true righteousness, which is acceptable by God is that which is produced by the remembrance of God.
And when we look at the various Pillars of Islam, we find a lot of saying, for example, in the Koran, Akiva, Salah, lyrically, established the prayer for my remembrance.
For law five times a day is fundamentally for the remembrance of God. Because it is in the remembrance of God, that individual will do the things which are pleasing to God.
And it is in the forgetting of God, that one falls into sin.
And this is why you find a law, many places in the Koran, referring to the fact that Satan caused them to forget God, and they did once once.
Because it is in the forgetting of God, that we sin.
So the remembrance of God is a fundamental principle of righteous deeds, it has to be there.
The second principle is that of doing the righteous deeds, according to the Sunnah, or the way, of the prophets of God.
This is the second fundamental principle,
this Sunnah, or the way of the prophets.
This is the requirement to ensure that what we're doing is what is required by God.
Because if things were left up to us,
we might worship God in all kinds of different ways. And this is what we see, in fact, when we go around the various religions in the world, people are worshipping, believing they're worshipping God in a variety of different ways.
However, these ways are not based on the teachings of God, they are the inventions of man. And this is why the people are a string
by following the methodology of the Prophet, then we can be sure that what we're doing is what is pleasing to God. For example, in the case of Salah, you know, people say, from Christian background, who look at,
they say, Well, you know, why do you have to go through all these different things, you know, putting your head on the ground and all this thing, you know, it's enough for us to pray, nobody kneeling, and like this
is the thing is if you ask them, where did this come from?
Did Jesus tell you to kneel on these pews and put your hands in this fashion or however you were praying? Is this from the teachings of Jesus?
No,
it's not. You cannot find what you find. In fact, when you go into the Bible
is that Jesus is described
as going up in the Garden of Gethsemane, leaving his companions behind in going up further in the garden and falling down on his face and praying, making frustration when you go back to the Old Testament, and you see them describing Moses prayer, he's fallen down on his face, and pray Abraham
is falling on his face and pray. All the prophets are described as one. This was the Sunnah of the Prophet.
But the people went away from that.
And they went the street
is the same thing. For example, you know, people question, why did the woman have to be so covered up?
You know, all these clothes on? You ask them? Well, you know, these paintings that you have of Jesus and his companions,
when you look at the paintings that they use to make what, you know, Mary and the others look like, how is she painted, wearing the same kind of dress, all covered up with their hair covered and everything What?
This was the way in which the women dressed at that time, which Jesus approved up to this.
But what happened is that the people went away from the sooner the people who used to be closest were the nuns, the nuns in Catholicism, women who married themselves to Jesus, they were when signifying that they're married to Jesus, and they don't marry any human beings on the earth. And they live in the state of monastic life. These women, if you look at them in the past, the way they dress is the way it was the wisdom women completely covered.
But in time as time went on, because they're not committed to the Sunnah, the dresses got shorter. As the styles became, you know, shorter style, you found the dresses were shorter and shorter, they the habit that they call is to wear, come down and cover it got shorter and shorter. You mentioned to your head, you know, like what they noticed is when they're wearing short skirts and miniskirts like everybody else, this is in there, this is the non
because they weren't permitted to the sooner
they went the straight.
So,
these represent the two fundamental principles, which are essential for
the
practice of the religion of God, as God requires of us. One we must have correct faith
to we must do the correct righteous deeds. Correct faith involves
knowledge of God
in being able to distinguish between the creator and his creation, and the direction of prayer only to God alone.
And correct deeds in involves
remembrance of a lion the deeds that it is done for the pleasure of God. And through that it be done according to the Sunnah of the Prophet. And of course, the Sunnah, in its final form is that of Prophet Mohammed, ally, Salah, and as such, this is what we all have to come to, because the sudden of the earlier prophets, for the most part has not been preserved, because they were sent to particular peoples, in particular places for particular periods of time. whereas in the case of Prophet Muhammad, peace and blessings be upon him. And on all the prophets, he was the last of the prophets. And as such his Sunnah his way was for all mankind, till the end of time.
And it is in the study of this Sunday. And in the study of the remembrance of God in the Koran
that we can find, inshallah, with our sincerity, correct faith, and the correct deeds. And this is really what I would like to express to you this evening. You know,
you want to do anything which was particularly lengthy. And now I'll give you an opportunity to ask any questions that you would like to ask on this topic. And if we run out of questions on the topic, then inshallah we can also entertain any general questions, which are relevant to Islam.
So, please now, feel free if you have any written questions you'd like to send them up.
Could you collect the questions if you have any written questions? And if you would like to just stand and ask your question, you're also free to stand in your question.
Question, can you recommend the book in English for Islamic dour or prepper calm
obligation
depends on what you mean by a book for Islamic Tao, I mean a book which teaches the methodology of Islamic power, or a book which may be useful in our
book, which will be beneficial to them to read.
Well, there are no end of books.
I would say probably a good introduction would be that of Modi's book called towards understanding Islam is one of the it's been recently done called let us be Muslims, this is an even better rendition, new translation of it, very well done. This is a very good starter.
But I would suggest actually, that, you know, it's better to start probably with pamphlets, in which there are a number of pamphlets which give some general impressions about Islam. And then from there, if the person expresses further interest, then you can give them some books on
Second
Avenue Muslim, but I don't know how to pray, advice me. What should I do? Can I join the people praying,
even though I don't know how
prayer becomes required of one at the time that he accepts.
It is not something which you have to learn how to do before you begin to do it.
You do from the
very separate or on
the
web differently,
which you may use in prayer in the place of the things which are said, he said, that you may say
Alhamdulillah, Allah in animal law, on Long Walk, but
it is sufficient for you to say these until you have learned your basic requirements a lot. One, of course, is what you said on the event all the time, meaning allies the greatest to save, you notice
why you have to say this to become a Muslim, and Alhamdulillah there's something in here, but he's saying, which is, of course, All praise is due to God. So you may join the prayer, you go through the motions that everybody else is doing. And whilst doing this, you just repeat inside yourself has handed in now operates due to God lilan, the law there is no God, but a lot. And a lot more allies, the greatest, reflecting seeing these and reflecting on the meanings and is enough for you, you should start playing with these. And you start to learn the basics, you first thing you're going to be required to learn is, of course, the fact you have the first chapter of the Quran, you learn that
and then you start to learn the things afterwards.
Well, there are a number of different booklets which have been written and books which gives descriptions of the law, but I would think that it's best to have somebody a practicing Muslim, show you the methodology.
And after you've gotten, you know, the methodology from that person, then you may use the books to help you memorize and learn what you need to memorize and learn. But Islam is always best learn, you know, firsthand, directly from you know, somebody, somebody who, of course, it says should be a practicing Muslim, you know, because you may have a number of different people willing to tell you all kinds of things, but if they are themselves not doing what they're telling you, then it's good, not bad enough to go to such people
describing sulla
two simple questions. And one is why should a woman caught up why a man does not have to, and the other one is, apart from so not the Prophet. What is the other reason that the woman causes?
So similar questions? Okay, the covering of the woman.
And to really understand the covering of the woman one has to understand fundamentally that all of the laws obviously
slub the requirements are not to create burdens for people.
But to protect people,
it is to protect them, either as members of a society,
to protect the society, or to protect them as individuals.
And this protection may be on a spiritual plane,
or it may be on a physical plane.
Now, the covering of women
is for the protection of both the woman, as an individual as well as for the protection of the society.
Men and women are different
in the sense that
Allah has made us physically different,
and has made us emotionally and psychologically different.
Islam says, If we open the door, and say you can be attractive to any male, then the end result is that you may now have to deal with all males wanting to touch into hold, etc, etc.
You cannot, you know, argue, well, you know, why did so and so raped me if you say if you dressed yourself in a certain fashion and present yourself as in a way as to say, come and grab me and the person grabs you? And how can you say why are you grabbing me? Know Islam says no, the woman may be attractive, and present herself to those who can appreciate that attraction. And who can express, you know, appreciation of that attraction in ways which are acceptable to her, and are
beneficial to the society as a whole. And that is within the state of marriage, the husband can appreciate it. And if he if it makes him feel he wants to touch, he can touch it, it is acceptable.
There is no arguments about it. Because what they've shown, I read in the newspapers, what about a week ago, they made a survey in the American army, since they have brought women into the army, women now who are doing all the things that the men are doing, you know, and they made a survey amongst them. And they found that these women, in spite of the fact that you know, they're dressed in their garb, and all these different things, they're being harassed by the male's constantly know and have cases of harassment, even *.
So this is showing us something there one woman did
a study of women who are in the legal profession.
In England, you know, where lawyers involved in law enforcement, and the same thing, they're harassed. The pressure, you know, comes in a variety of different ways, it may be in things that are said things that are done, they're touched or brushed against, or all these kinds of things.
So Islam says no, the woman should be covered to be protected from the society. So she has not harm. And this is why the Islamic law is so severe. For a person who commits *.
One who commits *, according to Islamic law is executed.
executed,
because this is considered something which is, you know, gross totally against the society, this destructive, one of the most destructive acts that you can do is is why the penalty is so severe.
But that penalty is severe, because of the fact that the women is are also covered. So there is no justification. But now, when you allow the women to walk around virtually naked in the society,
then the end result is that * is on the rampage. I mean, when you consider the number of cases of *, for example, in America and in other countries,
on the rampage,
it is totally out of hand.
And the society, their attitude towards life, you know, life is so sacred to them
sacred in the wrong sense that a person will commit even murder, people want to say well, no, taking another life is not going to bring back that first life which was taken we should let this person so this is their attitude. And as such, they end up protecting those who commit *. And this is why you can have for example, you know, allows manga, manga, Lapis, you know, saying when he's talking about the women, you know, Filipino women who are being raped in Kuwait and Iraq, you know, telling the woman and they
should relax them enjoy it
in on women being very upset by it,
you know, you can take that kind of attitude,
because women have become a commodity in the society. So the covering of the woman is to protect their dignity and their honor, and to protect the society from the results of exposure of women, which is raising of the the sexual desires in the society to such a point where crimes against women proliferate.
Simple question, in Islam, can the man have a girlfriend? If not, why not?
Well, what is understood by the term girlfriend, you know, in the western sense,
is not allowed in Islam.
A girlfriend is, in fact, a mistress.
This is not allowed in Islam.
Because the only valid relationship of that type between a man and woman is that of marriage.
If a person is
a friend in the sense that
you are helping out a family,
and the people of that family are considered to be your friends in that sense.
But when it becomes intimate,
which is what is understood by the term of girlfriend, and boyfriend, were things which are discussed have to do with, you know, marriage. In fact, this type of relationship is not allowed. This is why we don't even have in Islam, engagement. You know, you may find Muslim practicing engagements, you know, they have engagement, they have an engagement party, and they're engaged for a year or two years, and then eventually they get married. This doesn't exist in some way.
Muslims may be doing it, but it's wrong. This is from Christian practices, and other societies. It's not from Islam. Islam is you make intention for marriage, and then the steps are thinking and marriage takes place. If you're not ready to get married now, then
you are not allowed to that woman. Because what happens is that the engagement becomes a door which is open for you now to have a boyfriend girlfriend relationship. This is what it becomes. And this is not allowed in Islam.
Think that Islam is unfair religion, because the man can have more than one way while the woman cannot?
Well, this is a question which is often raised, you know, this issue of men being able to have more than one wife,
whereas women are not, however, see that person has to look into his own religion.
If he is from a Christian background, then he has to come to grips with the fact that Christianity early Christianity never prohibited the having of more than one life. So he will have to say that Christianity is also an unfair religion.
And when you go back into the roots of the practices of the Prophet, they had more than one wife,
Abraham, all the way down to
Solomon, David, all of these had more than one life, Jacob was known to have four wives, and it was the practice of Jews to have more than one wife.
Christians practice this all the way up into like the 17th 18th century, many Christians had more than one life.
So Islam did not prohibit you know, come to, to introduce something which did not already exist.
What Islam did was it set an organization on what was a part of human history and practice, since man has existed on this earth.
Because when we go to all of the different societies, no matter where you find them on the earth, we find that men practices having more than one wife, even in the societies, which claim that they're monogamous.
If you look in these same societies, this man will have more than one wife. What he does is he have girlfriends,
he doesn't call them wise, he just calls them girlfriends. So he is
Insert having more than one wife, but he doesn't call him a wife.
And by not doing that, he escapes the responsibility of having more than one wife. So what Islam says is that it recognizes the polygamous or polygynous nature of men to have more than one woman. But it says, if you're going to have more than one woman, then you must also now take responsibility for that the children are your children, you know, provision for the children provision for the home, etc, etc, that has to take place. So Islam is organized, it didn't come to try to destroy human nature. It didn't look at *, for example, as being something fundamentally evil, which is really what comes when you read the writings of the of many of the Christians who lean towards you
know, monasticism, etc. They looked at this as being evil, they even identified the tree, many of them identify the tree in Paradise, which is forbidden for the for Adam and Eve to eat as being *.
So this is this is a distorted view. Islam recognizes that God created us with a desire for *, and a natural desire for having more than one woman. But it says that it has to be within a particular context. And that nature is there because of another reality that our law has allowed the number of women to be more than the number of men throughout the world.
throughout the world,
the number of women are more than the number of men. So now, if you say that the only valid relationship between a man and woman is in marriage, and the man cannot have more than one woman, then you're saying, for all those extra women, that the only way they can have relationships with men, is to be mistresses.
girlfriends,
you are forcing them into corruption.
So this is not unfair in the case of Islam, this is Islam recognizing the realities of human nature,
organizing, setting laws for this reality in such a way that it is beneficial to the society as a whole.
And Islam doesn't allow a woman to have more than 101. Because there is, as I said, already a shortage of men.
And two, if a woman has more than one husband, how can we identify who is the father of the children.
And no matter what people say, a child wants to know who his father is.
You have somebody, for example, has been raised, you know, from childhood is taken, you know, as an orphan is taken into a hole and raised as the child of those parents. And when he reaches search, you're 40 years old, he's informed that you know you're an adopted child,
the child works nowhere, we're warm wherever he wants to find out, this is natural,
and for the protection of family relationships, etc, to avoid incestuous relationships, etc, it is necessary to know who the parents are of the children. And as such, Islam does not allow women to have more than one husband.
And also, the fact is that it is not fundamentally a part of female nature. Though, with the changes in society, women may now have been drawn out to be involved in similar practices. However, fundamentally women tend to
lean towards one man
another
can have * with not your wife at the same time, even if
it's two
can you have * with two of your wives at the same time, even if they want to I will, you know in Islam,
sexual act is a private act.
It is not something which is done in front of the rest of the family.
So naturally, to be involved in such a relationship in the presence of another wife, this would be considered, you know, aboard you know, something despicable.
I refer to them as you express that without such
The person will become copper. But most of the amount of sales that when a person says will say the liner, the loved
one can say that he's covered
the basic principle of Islam, as said, Adam, justice, would you give you a remark?
Okay, the first question or the first point, that if somebody says lay down the law, you cannot say that that person is
the one, to make such a statement, you have to have a statement of the profit and loss to that effect.
We do not have the authority to say that if somebody says nine out of a loss, you cannot, you are not allowed to Parliament.
Because if the problem is said, if this person gives up supplies account for them, this is the reality. When the prophet SAW some of them said, that's where it says my landlord will enter Paradise. And he clarified that was saying what was his line and the law sincerely from his heart, he will enter Paradise. He also said if a person does not pray, he is a Catholic.
So, if he.
So this is how we decide what can be done and what cannot be done, based on what the prophet Muhammad has said and what he did.
Otherwise, if it is left up to our own rationale and our own reasonings, then we will say you can't do this, and you can't do that, and everybody will have his own version of what you can do and what you can do. But we have this in terms of determining what is righteous, what may be done, or what may not be done. We have the Sunnah of the Prophet Muhammad, Allah, the way what he taught what he did. And we have fundamentally the Koran, we're in a lies told us what to see what to do.
But it gives you
the basic principle of Islam.
Meaning justice.
Well, of course, this is a major topic.
You know, to try to handle it in a few words, it'd be very difficult. But
no doubt,
a fundamental principle in Islamic law is that of justice. And a law has called us throughout the one reads,
a lot has called us throughout the process, to justice, to doing justice, justice, even if it means
going against things which are in our own interest. And we should not allow our, you know, our dislike for people to influence the way in which we judge that justice is a fundamental principle, according to Islamic law.
Allah
revealed, the religion of Islam,
to establish justice amongst mankind.
The only truth the Justice Society, can will be one in which the laws of God
reign.
Because God knows what man needs
and his his laws are, then laws which cannot be changed. Whereas if it is left up to man to determine what man needs, then men will make laws according to what they feel individually, and they will make laws according to the influence to the to the interests of certain segments of society, people who come from the ruling class will make laws which benefit the ruling class, and which harm the
rules. Those who come from the ruled, you know, you have the in the communist society, supposedly where the masses are supposed to rule the society, then they will make laws which will harm those people who are the former rulers or those people who have more property or more wealth, etc, etc. So, it's only an Islamic law, because God knows man's nature and he makes laws which don't take into account the or favor any segment of society over another. It is only in such laws that we can find truly
just
laws, which would produce a truly just society
for the Sufi Pakistan
the Sufi circle again,
This is a topic which has a lot of
background to explain because there are, I'm sure there are many among you who don't even know what sushi is. So to really get into it, quite in depth, it's a long topic. But just to give a brief
idea, we'll say that Sufi represents what they call the mystic
people who have sought
another aspect of the religion,
which in fact, is not really sanctioned by the prophet himself, they have thought what the what may be called a shortcut to God.
And this shortcut
involves
the continuous repetition of God's name and his attributes
in fashion, which are not in accordance with the Sunnah of the prophet SAW salah and this is what puts such circles and such belief
into a state of deviation, they will deviate from the true teachings of Islam. So we can say in general, because, again, Sufism is something which is difficult to pin down in
a few words, because you may say, to please do this, and then once a few come and say, Well, I don't do this, you know, my brand, doesn't do this. You know, you have, you know, just like Christianity, you know, you may find also you may say Christians believe that there are three gods in one, then the Jehovah's Witness will come and say, Hi, I'm a Christian, but I don't believe that.
You will find people and of course, in.
In Philippines, you have the English in crystal, who say there's only one God, we don't believe in even
Jesus wasn't the god he was the Prophet. And they consider themselves to be Christians. So we can already talk in the general sense. You know, as I said, in the general sense, this is the Sufi thought, is that what they call mystical thought? And it's based on what they what do they call a shortcut to God, they believe in the reunification of the human soul with what they call the divine soul. And this philosophical concept, in fact, is alien to Islam, a part of Islam, and the practices which they do to try to achieve this goal are also outside of the teachings of Islam.
Could you please explain the term definition of a man plan by the man himself? Or Allah who causes the life and death as said in the Quran?
Again, this is a big topic.
And I'm sure I'm not gonna be able to do justice, you know, in a few words.
But the question is raised, you know, we can say,
briefly, that we believe, as a Muslim in destiny,
this is one of the pillars of what is called the pillars of faith.
The last pillar is
referred to as other
other which is translated as destiny, whether the good of it or the evil of it, we are required to believe in it. But everything has already been written. And departments are filament said that before God created the universe
50,000 years prior to that
everything was recorded that was and would be,
so there is no doubt about it.
The issue that comes up for us is whether this recording of things means that it makes us do what we are doing.
The fact that it is already recorded what we are going to do, does this mean that it forces us to do it?
Is it this is where the confusion lies in people's minds? The fact that it's already written it means you have no choice? No, it doesn't mean you don't have a choice, it just means that your choice was already known.
So there is no contradiction for us because when we say God is all knowing, it means he knows all. All that wasn't would be and he has recorded this is only an expression of his all knowingness
but he has given us the ability to choose and this is something
We all feel an experience, we choose to do things. So we are not forced to do what we do. And this is why we are judged. Because if we were forced to do what we did, then the judgment would become meaningless. If it were that a law created us and made us do good, and then rewarded us for the good, created us and made us do evil and punished us for the evil, then this would be meaningless. This would make this life an exercise in futility.
But in fact, Allah has given us a choice between good and evil. And we are judged according to that choice. However, when a person makes the choice to do evil, there, he cannot guarantee that that choice will in fact, take place.
A person they plan
to go and rob a store.
But when he steps out of the house, he slips and breaks his ankle, and they have to take him to the hospital.
He ends up in hospital, he wasn't able to walk around the store.
This is why a law will judge him according to his intent.
Because a person may intend good, and the end results may appear to people to be evil.
And the law judges according to that intent, because it's his will, as to whether one intent comes into practice, or it doesn't.
So
at this time, we're still the question was there, do muffins luscher for hummus, La Silla, if not.
Muslims, do not worship Mohammed,
to worship Mohammed Salah is to leave the fold of Islam.
So when I say Muslims, I'm saying true Muslims, because you may go into some parts of the Muslim world and find some Muslims praying to Prophet Muhammad, you may find this. But this takes them outside of the bounds of Islam.
Because Islam prohibits the worship of other than God, Mohammed Salah was the last prophet of God sent to mankind. He brought with him a book of Revelation, which was revealed to him known as the Quran. And he put the teachings of the Quran into practice. And that practice is referred to as his Sunnah, or the way of the Prophet.
The last question,
please explain what is meant by holy war? And what is the meaning of jihad?
Well,
jihad is typically translated as holy war. You know, I buy the
Western media or you know, orientalist from the past.
Islam,
Islamic Jihad is referred to as a holy war. And this has been used to present Islam as being
spread by the sword, that Muslims were riding across the desert on camels and horses with the Koran in one hand and a sword in the other, you know, either you accept this crime or off goes your head. This is the typical picture which is presented of the spread of Islam. However, in fact, we find that most people who are Muslims in this world
never saw
a Muslim soldier, Islam spread to
Indonesia, which is supposed to be the largest Muslim country, in terms of population.
And no soldiers everyone their Muslim soldiers.
So, we know practically speaking, that Islam was not spread by the sword.
And when the term jihad is used in an Islamic context, this is used in reference to one sacrifice
for the sake of God, whenever one sacrifices his wealth, or anything which belongs to him for the sake of God, this is referred to in Islam as jihad. Now the greatest thing that one can sacrifice is his own life. And this is why Jihad includes giving up a one's life for the sake of God
giving up a one's life to try and
capture an area to become the ruler of an area. This is not
this is not acceptable to God
in order to defend Muslims, to protect the land of Muslims, to keep the door open, for Islam to be spread,
if one struggles and fights, whether it is with his wealth, or with his life, this is called jihad.
But jihad is something which is required of us
on a 24 hour
basis, it is not something which is saved up for one particular period of time when jihad is declared war, in the sense that we have to now fight back upon No, jihad is a 24 hour process. We have to be striving against the forces of evil within our lives.
There are forces of evil within ourselves and outside of ourselves that are calling us to evil. By struggling against this forces we are involved in a 24 hour jihad.
So, the correct concept of jihad is that of struggle,
whether spiritually, physically,
whether with one's wealth or with one's life, for the pleasure of God. This is what is meant by jihad.
The Islamic state could be said
to be the state in which the laws of a law are the laws of this country
where these laws are not only on the books, but are enforced within the country.
That is the fundamental principle of the Islamic State.
And this precludes or excludes any form of nationalism. The Islamic State does not have a national anthem.
It does not have a national emblem.
It is not restricted to people who carry certain passports, etc, etc. This is not the true Islamic State, such as they may have Islam in it. It may have Islam written on the books to some degrees, but it is not an Islamic State. Because the process elements in men die in an obeah Felisa Minda over calls to nationalism, tribalism is not.
So a fundamental principle in the Islamic State is that it is not a national entity.
It does not call to a nation in the sense of racial, tribal. It is a nation of believers.
Everybody questions are lying with me or with them for the battery be here and they can answer it up the meeting.
wanting more.
For the blog. He has written many books on Islam
particularly the fundamentals of
the poor of managing Islam.
The plant the medical, medical, and there are many other books. He is devoting himself completely towards DevOps
and propagation of Islam, may God
all the efforts have given him energy and power and knowledge to elaborate and to explain what you understand from the plan. And to make it easy for the others to set
to
tomorrow. Friday, the 21st of September is the National Day of celebrating brothers.
We are having lots here.
Lots of programs for them. Lots to eat. Lots of fun.
Lots to listen. melby Media prevents
this is something to listen
They'll be talking
on the way on what you want to know. And they will be everything here, the books, the videos, the audios for them to understand something about Islam, and they can come and join us. While we have got
two stations, one at the
shopping center,
available at 9:30am the brothers want to come through
they do come and bring the other
and come and see how the Muslims feel about the other. This is it.
This is an English
in the mouth. If you're a mom, and you want to come, you can come at 9:30am advantage of center. There will be a bus waiting for you to bring you here.
Don't forget tomorrow, Friday, December
10 10am, Friday, December,
September.
And as you all know, are all plugged in. We welcome you all
major you're Muslim. You're a new Muslim. You're a non Muslim. It's open to everybody. There are books here. There are audio.
The video gadgets are also available. Anybody any friend any brother wants to know something about Islam. He's in
another thing
you want to buy something our congress open and there began Muslim laying on the table only for five rounds. And these five rounds are gone.
It will go back for the publication of the same magazine.
I thank you all and welcome you all and invite you all to come to
join us.
And also on the next Sunday.
It will be a lecture on a comparative study by brother Muhammad Ali. He would be our guest from Philippines
and again, I invite you all to join an angry funeral
my driver
or something
somebody
know if you're a slap
in your face or buried in
your face.
And though you're calling for a you know this is not through religion.
But
you know Necessity is the mother of invention.