Moral Foundation Of Islam

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Bilal Philips

Channel: Bilal Philips

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Episode Transcript

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Brothers and sisters,

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in continuation

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with our approach to the Pillars of Islam and

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an approach, which is based on the moral

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foundation

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of Islam,

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the essence of the message is a moral message. It is a message which calls us to morality with regard to a loss of power Diana

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Waring, wherein

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we worship Him alone without partner.

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And we avoid worshiping others, along with him, instead of them

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as go betweens between ourselves and him,

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because that is a morality

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that is gross in the morality with regards to a loss.

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And

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we are

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generally generous, kind, truthful,

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etc, with our fellow human beings.

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Because that is what Islam falls to. That is what the Pillars of Islam call to the pillars of the man called to that is a part and parcel of the message of Islam.

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And we avoid

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deception.

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treachery.

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All forms of activities which involve taking the rights of others,

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whether it's through bribery,

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or any other

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way or common practice, we avoid all of it, because that is a morality.

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It involves changing the rights of our fellow human beings.

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No matter how illogical it might seem, because unfortunately, we are most of us

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who will argue

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that it is okay for us to deceive the non Muslims

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to cheat them,

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to exploit them. Why?

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Because they're going to help.

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their money is not going to benefit them anyway.

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So better we take it in this life and make good use of it.

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There are unfortunately Muslim brothers and sisters who rationalize this. But this is not the Islamic wait.

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This is not what is taught.

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morality is the special morality amongst Muslims and immorality, amongst others.

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That was the Jewish way.

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That is why in the Old Testament you have today written for Jews, that taking interest is forbidden among the brethren, among fellow Jews, but permissible among the non Jews. For sure, a lot didn't dictate that to profit poses. This is what they lose. interest for us is forbidden across the board. We don't have a special morality amongst Muslims and immorality amongst non Muslims, justifiably

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and even to the creatures as we mentioned before, we have responsibilities,

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responsibilities before Allah to treat the creatures that he has created in this world honorably, even the dark

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Muslims in general, try to avoid sometimes going overboard

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although it's not does not forbid the keeping of dogs,

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keeping up dogs in certain contexts,

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to protect the whole

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to herd the sheep

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to hunt

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With etc, seeing eye dog person was blind, these are permissible.

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Though, as I said, Muslim society in general, you know has come to a position where the dog is just, you can have anything to do with the dog.

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But even given that we avoid taking the dog as man's best friend in the sense that we're going to now live with the dog.

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He sleeps in the bed with us, we kiss him when we get up in the morning.

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This is not our way.

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But in spite of that, we don't go over to the other side, where we now harm the dog. Anytime you see a dog, our kids are throwing stones at them.

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So much so that

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narrated to us a story of a woman who was a prostitute from among the Israelites,

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who coming to a well to get some water found there, the dog dying of thirst.

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So she climbed into the world, tied her shoe to her scarf, dipped it in the well dropped water out and the dog

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and said, a law for gay person.

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And

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is there a higher level of society for Prevention of Cruelty to Animals?

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The Western powers, the whole big fanfare, society for Prevention of Cruelty to Animals, when they go to extremes, they go to other extremes.

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But we have set 1400 years ago the criteria of how to deal with the creatures of this earth

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1400 years ago, when other people weren't even thinking.

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They didn't start thinking about it until this century.

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So Islam is a moral message. And in the previous

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Cutlass, we started looking at the Pillars of Islam from that perspective. The first, we looked in the first book by

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generations of faith, and the moral principles that were to be extracted from them.

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focusing primarily on

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honesty, openness,

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sharing,

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sharing the good that we have with us the dollar who comes out of that,

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that if we have what is

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the way to paradise, we should have a concern for others, and we want to share it with them.

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And we looked at sola

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and the principles behind it.

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That the Muslim speaks well, when he opens his mouth, or her mouth, what they have to say is good, because of them said,

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Whoever believes in a lot in the last day, either speaks good, or a silent, silence is golden. It's better to be silent, if we have nothing good to say.

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But it's no good to be silent if we have something good to see. So silence is not golden in the ultimate sense. There's a time when silence is golden. There's a time when it is not a prop sauce. I'm upset, whoever sees evil,

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to change it with this, and if you can

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change it with its own.

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So we cannot afford to be silent if we are able to speak and evil is happening around us we should speak out against

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and also the salaat and training us to say what is pleasing to Allah because that's what we say throughout the prayers. Also what we do that we control the actions during the day. So that when we come out of the prayers we do things which are also pleasing to Allah bowing before Allah prostrating before a lot.

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standing before a law sitting before a law calling on him, being conscious of him.

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These actions

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are actions dedicated to a loss of $1. And this reminds us that

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we should also do things go to places, be involved in this life in such a way that our options are all pleasing.

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The third

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of the pillars

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zeca.

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Sometimes people want So

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instead, but the gap is the one, which we see most often in the bar, where law says,

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we see when a man says to establish the prayer. Most often Afterwards, he says, and pains

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established to prayers

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and pay

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Zakah we translate as

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obligatory charity, though it's something of a contradiction in terms, charity, something you do voluntarily.

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But it's not as made it something obligatory,

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made it obligatory, in order to develop

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the characteristic of generosity.

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This is one of the moral characteristics which Islam and genders promotes

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generosity.

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generosity is a characteristic which all societies

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respects

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an old, high esteem.

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Islam makes it

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a religious duty,

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it makes it a bad

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acts of generosity are acts of a bad, where it is done. For the sake of Allah.

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Word is done for the pleasure of God, then these acts of generosity become worshipped.

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And they stop. And that is basically what Sokka is establishing

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this be a part and parcel of our character.

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And it has its own impact in society.

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It deals with a reality which a lot has created human society in

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that reality is that some people have more than others, that is created the society

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people are not equal.

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And the test is to be patient with what one has what the law has, destined for one.

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To be thankful to Allah, for one one has been given more than others.

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This is the test

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that we are not jealous of those who have more.

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And we're not neglectful of those who have less.

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generosity

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is, as I said, one of the highest characteristics that we can develop. And that is the reason why zeca was set for us. However, it is also to deal with that reality of people being on different levels in the society, that ally is destined some people in the society to have less so he has also made it an instrument within the Muslim society to take care of the needy members of the society,

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ensuring that the wealth circulates and it's not stuck in only one segment of the society.

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But as a moral principle, what it is addressing is generosity. Now when we give

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for us,

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this is not in and of itself an act of generosity.

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When we give

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this is an act of obedience,

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obedience to Allah

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Because it is obligatory on us 2.5% of our wealth is to be given to the needy.

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Allah states

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that in our world,

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there is a right

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for those who are poor and needy, they have a right.

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And we have an obligation to fulfill

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that obligation when we fulfill it, we are obeying the commandments of a loss.

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The generosity comes now from what from

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voluntarily giving what we call saga.

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We now give from ourselves Jayanti, having been forced to give from our wealth or accumulated wealth and one 5% having been forced to give that

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it has broken something of that desire to want to hold what we have not share it with others. So having broken that desire, then

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we can take from our wealth

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and give to others.

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And this is where the generosity

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and as I said, this is among the highest characteristics that a Muslim can

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acquire.

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I say that, asking the Lord to forgive myself and yourselves and calling on you to return to Him to forgive sins because he is the only one who can forgive.

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Salatu was Salam O

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Messenger of Allah.

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The distribution of soccer

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involves knowing those in the society who are in fact

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distinguishing between those who are illegitimately begging. And those who really are in need

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of special specifies the poor uses two terms.

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Well Masaki

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linguistically they sound about the same for for needy, poor people or needy people are usually poor.

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However, the distinction which the scholars have made,

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the former are those people who are known to be bored.

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They really don't have anything. And it's clear you can see them in their circumstances. Whereas the Masaki know those people who are poor, but they don't show it externally.

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You would have to do some research to find out who they really are.

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And as Muslims, we are expected to find out those who are needy, who don't put their hands up who don't call on others for help.

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They patiently bear their situations and struggle.

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It is the duty of Muslims to find out and this is what Salah in JAMA does for the Muslim community,

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that people are praying together, they get to know each other, they're become aware of the needs of the individuals of that given community where the master is the idea, it's part of the idea. social consciousness is developed from Salatu Jamaat, this is why I

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made it obligatory or highly recommended for Muslim males in particular, should pray spray, there are five times daily prayer in the masjid

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to be aware of each other and their states.

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So, fighters zeca involves developing a sense of compassion

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and concern for our fellow human being

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because we are required to go

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To find out who are the needy, so that we can give for them,

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give this a cat to them, make sure there's a cat reaches them. Where the society doesn't have an organized system of the gap, it becomes even greater responsibility for us as individuals to do it.

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The time of love, the calculators were sent out.

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And they collected the sucker. And people came forward again.

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Today, in general, most Muslim societies, unfortunately, there's no collection left of the people.

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A lot of people do give, but a lot of people don't.

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So, for us as Muslims today, this characteristic of fashion is very, very important. When we look at the status of Muslims, Palestine, Iraq, and Afghanistan, the issue of compassion becomes very, very critical.

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If we hear this information, we see the news on the television or whatever, and it's not touching us, we don't feel anything means that that quality, that characteristic of compassion is dead in us, means a part of our faith is destroyed.

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Because it is a part of the faith, to be compassionate for our Muslim brothers and sisters, and for people in general in the world where we see suffering.

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developing a sense of generosity should create in us also this sense of compassion.

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And I shouldn't say that, that sense of generosity

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in itself,

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has influenced many non Muslims to accept this.

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I know personally, listening to some of the stories of some Americans who would come to this part of the world during the first Gulf War, many of them had accepted Islam after it, and talking to them as to what motivated them. A number of them is to say that when we are out on maneuvers in the desert,

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with our gear,

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I would come across a veteran out there in the desert, in his tent.

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And he would see us he would call us,

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come over, sit down and tell him to sit down,

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make a fire, make up some tea, some coffee, coffee, or tea, coffee, and

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offer them some dates.

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And he couldn't speak the language, English. And they couldn't speak his language. But the language of generosity,

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they could respond to him, respect

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this man,

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meeting total stranger

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who invites them into his home

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and gives

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something they said, Really, we didn't come across this anywhere else in the world that will get stationed or

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touched many of them.

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Just that generosity led them to want to know what it is in this man's background and cultural causes.

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And this was

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so when I lost my data has told us in the grind a lot like

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when he's told us to send peace and blessings of the province, it is to remind us of the example of generosity that he gave.

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He left this world

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with nothing.

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Not a dilemma already in our remaining though he was the ruler of Arabia,

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conquered Arabia in his time.

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He could have lived the most comfortable of lives. Yes,

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till he died. He slept on a bed made of the frogs from the palm tree, the branches, coarse rough, covered with a thin layer of leather, so that when he lay on it, the front's would protrude

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Through the ladder, and leave marks on his body when he got up.

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That was the Messenger of Allah.

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It was

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an example of simplicity.

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Whatever came to him, he gave,

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he gave, and he gave, he gave

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an example of his closest friend, the companion of a banker.

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When

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this society was called to contribute for the cause of Islam, he brought all of his wealth and gave it to the prophet SAW suddenly, immediately.

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And when asked what did he leave for his family, he said he left

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and who impacted

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his second most closest companion

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to give half of his wealth

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in a similar way,

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he left a legacy of generosity.

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This quality, which we asked the last one to Allah, to put in our hearts, to allow it to grow within our hearts, and to share what the Lord has blessed us with with others, we ask the law to remove from our hearts, stinginess and love of this world, which leads us to deprive others have their rights, and we asked him to put in its place, care and compassion for our fellow human beings. We asked the law to make us generous, generous for his sake. And to bless us in our generosity. We asked the law to raise our families in the same tradition.

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