Bilal Philips – The Rights Of Non-Muslims & Our Responsibility Towards Them
AI: Summary ©
The importance of non-M-thirsty Islam is highlighted, including dressing in a way aligns with Islamic culture and learning to be a prophet to avoid confusion. The need to adapt to culture and avoid embarrassment is emphasized, as it is crucial to educate others and reach out to people in schools to convince them to participate in community activities. The webinar concludes with a statement about the importance of the pandemic and the need for people to stay safe.
AI: Summary ©
Bismillahi Rahmani Raheem,
you know, hamdu Lillah wa Salatu was Salam ala rasulillah.
Dear brothers and sisters in Islam, Salaam Alaikum warahmatullahi wabarakatuh.
It gives me great pleasure to introduce Dr. Bilal Philips, to you to speak about the rights of non Muslims
and our responsibility towards them.
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I think, surely that Dr. Blau Phillips doesn't need much introduction now. He's so well known in this country, and all around the world. And perhaps, he written so many books on Islam,
that it's quite mind boggling to wonder where he gets the time to do everything he does, Mashallah. And for those of you who are who are internet users, and use the World Wide Web, maybe you've already accessed his website, where you can get much information from Islam. So really, I think he's very well known, and we don't need to go into every single book that he has written inshallah. Anyhow, the topic is the rate of non Muslims, and our responsibility, our heavy responsibility towards them. And this includes some sub topics,
upholding the novel qualities of Islam,
the non Muslims as our neighbors,
presenting the truth with good manners, and wisdom, and clarifying the wrongfulness of terrorism and extremism, extremism, Islam and hamdulillah. After the talk, perhaps you'd like to feel some questions about if you can keep it to the topics in hand, and there will be some microphones roving microphones in the hall, so that you can put your questions in inshallah. So without further ado, Dr. Villa Phillips, thank you for
coming to the Learn herbal alameen wa Salatu was Salam ala rasulillah Karim. While Allah was hobby woman is standing in Nigeria on the deen or praised due to a law and realized Peace and blessings on his last prophet sallallahu alayhi wa sallam,
and on all those who follow the path of righteousness until the last day,
the topic, the rights of non Muslims, and our responsibility towards them,
is from fundamentally a topic addressing the responsibility of Dawa.
Allah Subhana Allah has blessed us
with the message of Islam, through the efforts of Prophet Muhammad sallallahu alayhi wasallam who dedicated his life to conveying the word of Allah to us. It has reached us it's a blessing that we have and we have a responsibility to convey that message to those around us. That is basically the rights of non Muslims
over us, in this particular context, and that right, has been stressed in the Quran when Allah told Prophet Mohammed Salah Salam odori lassa BTOB Kabila Hekmati well, Mo and Little Havana, this is in the 16th chapter, verse 125.
Call to the way of your Lord
with wisdom
and
good preaching
in instructing Prophet Mohammed wa salam because the fact that the Quran though initially revealed to the Prophet sallallahu sallam,
its message its instructions continued to everyone who would read it afterwards. So it is addressing us directly. And this is a command and instruction local and to act on this. Furthermore,
a lot goes on to say in the 41st chapter, verse 33, woman Aspinall, Amanda eila law while I'm in a fallen color in any mineral muslimeen.
And there is none better in speech than one who calls to Allah and does righteous deeds and says, indeed, I am among the Muslims.
This is the best
The best thing that we can say,
the most praiseworthy form of speech that we can utilize, is that of our calling people to Allah.
booing righteousness, because of course, to call people to a law and not do righteousness is to call them and then dissuade them,
discourage them, because of course our actions should be consistent with our speech.
And that we say indeed we are among the Muslims, we don't hide ourselves we don't try to disappear into society.
Whether we are at universities or we're in job sites or whatever, you know, no one would know we are Muslim unless we told them. No, this isn't the way a Muslim is known. To say we are Muslim saying where Muslims is saying it in words, as well as in our daily dealings with them, how we appear even Prophet Muhammad wa sallam in many various statements stressed the importance of distinguishing the believers from the disbelievers.
This is why, you know he instructed for example, if we wear turbans, he said you should wear caps under your turban to distinguish yourself from the pagans, who said to grow our beards, for my mustaches, distinguish ourselves from the pagans.
This distinction is something which we need to maintain to establish ourselves as Muslims in this society, we should not be hiding and become invisible.
Women don't have a choice.
Because the hijab requirements makes them very obvious.
But unfortunately, for many men, they feel Yes, the women should do this, but for themselves, they can dress like coppers and you know, doesn't matter. Meaning they just, they're they they're indistinguishable from cafes.
Now, the dress of the country pants and shirts, and these kind of things, of course, are not in and of themselves, you know, you could say Kaffir dress is the dress of the people. However, as Muslims, we have an obligation to use, if we use that particular dress, we should use it or wear it in conformity with Islamic teachings.
Meaning that
if one wears pants,
and we know that the basic design of Western pants is to expose the hour,
you know, that is the basic design the basic intent,
and making time, from a Western perspective, because the main goal of dress in the West is to promote sexuality to promote the private parts of the individual to attract the opposite *, this is the basic goal. So knowing that, then one has to modify those pants in such a way that they conform with Islamic dress.
We know that for a man, what is between the navel and the knee is considered to be a part of is our what is between the navel and the knee. And that should be covered. And we say when we say covered just as we will insist on a woman. If she's wearing hijab, if she's wearing a you know, a robotic bodysuit, you know, right? With a scarf around her head, and she wants to go out like that. You're going to stop her at the door and say, Hey, where are you going? You know, she says, Well, I'm covered. I'm covered. All it's visible is my face and Heather. Hey, Joe, you're wearing this body suit. This is showing all your body parts. Right? You're going to stop her. And the same way. If we
wear pants, which hug our, our thighs. When we walk when we sit when we begin then it is just like the woman wanting to wear that aerobic body suit.
So we must wear a top
shirt, which then comes down at least to the area of our knees to cover that area. If we don't modify and wear, you know, large size pants, you know, extra large so that when we bend, etc, these things, these are not being shown, you know, like the Turkish pants with the crocs around your knees or around your ankles. You know, if you're not prepared to wear those kinds of bands, right, then you should wear some
very loose pants with a top which is going to come down and cover as support to cover that area properly. This is part of proper Islamic dress is not saying that you cannot wear a shirt and pants. But it's saying that you cannot wear it as the cafe's wear it, you must modify it. So it is in conformity with the Islamic principles of dress.
And you become known as a Muslim.
Also, that the pants that you wear, it should not go below the ankle.
This is a part of Islamic dress. I mean, of course, no some people make a big issue and say, hey, why why do you have to keep stressing this thing of pants below the ankle? You know, you know, there are other big things happening out there. You know, Kosova? Are you talking about pants on the?
Well, we're not talking about this in the context of Kosovo. Right. That is a problem that we should try to deal with as Muslims, but at the same time, we shouldn't ignore
the individual problems that we may have. Because changing the situation in Kosovo is something to a large degree beyond our abilities. And allow will not ask us why you didn't change the situation because although but he will ask us why you wear your pants on their ankles. Because that is something that is in your power to change to correct and to live in accordance with the sooner the problems that tell them which is an instructed Sunnah not just a personal preference on the point of the profit most I sell them so that we may refer to as natural sooner, but this is an instructed so now therefore, we should conform with this instruction performs, as Alan said that what is below the
ankle is in the hellfire. So he has put by saying that he's put seriousness to it.
What is below the ankle is in the hellfire.
So let us not, you know, become lacs with this, which is so simple. And the same way, we can stop putting the razor blade to our cheeks and you know, scraping off the hair off our faces, you know, it is easier to grow your beard than to shave, because shave has problems you have to every morning, get up and put on the ladder and scrape it across your face cutting yourself sometimes, you know, I mean, this is this is effort, it is far easier for you to grow your beard, you know.
In the same way, we should do that. As I said, we should also adjust our stance if we're wearing pants that they do not or whether any other garments we wear, it does not go below the ankle, this is specific for males.
Once we have done that we have now you know made our dress in conformity with Islamic standards of dress. And
when we go outside looking like that, of course, we are going to look strange. I see what's happening, why we ask why they don't want to do this because they don't want to look strange. They want to look like everybody else. Right? So you can walk down the street without people looking at you.
But at the same time, we insist that our women must go outside looking strange.
To see what makes them feel weaker, what makes them discouraged more than we, you know, disappearing in the crowd and then having to stand up, stand out.
We should be prepared to stand beside them going out looking quote unquote strange in the society just as they have to do so. And this will give them the kind of encouragement to stand firm and to maintain their hijab and these type of things.
So, saying that we are among the belief Muslims, and here it means amongst the believers.
This is a statement not just in words, but in our expression, how we present ourselves to the society. You know,
I lost my dad and said this is the best speech, there is none better in speech, that one who does so.
Then the issue of dour
we tend to want to turn over to somebody else to another group or to the scholars or to you know, those who are knowledgeable etc. There's a tendency for people to want to do
This. However, that obligation, this rights which the non Muslims have over us, is an individual right? It is over each and every one of us.
Profit mamas I send them said ballyhoo I need one now i a convey whatever you have learned from me, even if it is only a single verse from
every one of us knows some odd we're making so long
surah Allah fluff
or it's also referred to as surah Tao heed. This is the most fundamental
refutation of Christianity that you can find in the whole clan
is a fundamental refutation of Hinduism, of Buddhism, of Sikhism and all the other isms out there surah
Allah, for who Allahu Ahad
and we all know it.
Well, it is our responsibility to carry it to the nanoscale
and individual responsibility
as a prophet Moses Allen said, ballyhoo amny will know if
and this means that whatever walk of life we find ourselves in whether we are on university campuses, or in the school public school system, or private schools, or whether we are on the job where cab drivers or you know, electricians or we're
engineers, doctors, whatever field we may be in.
We have that obligation to carry, whatever we have learned from the Prophet Muhammad wa sallam as individuals to carry it to the non Muslims, an individual obligation, this is their right over us.
So that they will not on the day of judgment
when they have been assigned to *,
when it is evident to them that they are going to *, that they will point their fingers at us and say, double the punishment for that one.
Because I went to school with him. I was at university with him so many classes, I stopped him for years. And he never said a single word about Islam to me.
I worked with him at the job
for years, and he never opened his mouth one time to tell me what it was there was.
This we want this is a situation that we should fear. We should fear that we come before a law on the Day of Judgment, and people going to * will be pointing their fingers at us, saying that we did not do our duty.
that these are sins against
loss of heart of Allah. And his messenger did not leave that obligation merely as an instruction, as a command. Call to the way of your Lord. There is nothing better in speech,
convey whatever you have learned
a loss of land to Allah and so Al Baqarah said,
After saying that the best and speech are those who call to the way of the Lord. He went on to said, woman of lamb woman man, katama, Shahada tin and aluminum law.
And there is none more evil,
more oppressive
than the one who hides
the witness that he has from a law
we have from a law, this is a witness unto mankind. And we are witnesses to carry that core and the message on to mankind. If we hide that
Allah subhanaw taala said there is none more evil woman of lemmo
none more evil who is more evil than that.
Furthermore, in sort of Baccarat, that is verse 140, in verse 159. A lot goes on to make an even more generous
Read full statement with regards to those who hide the message of Islam
saying in the Medina Yakumo nama and laminal Bay natural Buddha, embody mabena hula
hula aka Lana, Houma, La Jolla nanomolar.
Indeed, those who hide what I have received revealed of the clear messages and guidance, after it has been made clear to the people in the Scripture.
Indeed, those are cursed by Allah
and cursed by all who would curse
their curse by Allah.
Allah, Allah, Allah whom Allah and they're cursed by everyone who would curse.
We are live normal life.
All the people who would suffer as a result of our not conveying that message, they will curse us.
Curse us in this life curses in the next life.
To the severe wanting
something we should really should consider, who wants to be under the curse of Allah
who feels that he can stand in the curse of Allah
should all shudder when we hear such verses.
If we don't have such verses, don't touch us and make us you know, feel
that we have not been fulfilling our responsibility here.
I ashamed to stand before a law.
That means that our hearts have become hard. hearts have hardened. A lot of talks about those whose hearts have become hard
means that we are lost.
We're lost.
We're the walking dead in this life.
The verses of a law have no effect on our hearts
and something so severe as this.
And Prophet Muhammad wa sallam
as collected in Abu Dawood Solana Beach, and unless I authentically stated Mankato, my element as Gemma who Labine German minnaar, and whoever hides, knowledge
will be branded with that knowledge with a branding iron from the Hellfire
telling us for the consequence of not conveying the word of Allah is held.
For us.
It is a major sin.
It is a major sin, because whenever you have the consequence of an action being the Hellfire, this is telling us that this is a compulsory duty, which we have not fulfilled,
which then becomes a major sin major harm.
And some people will say, well,
these people, they're not interested. They really don't want to know about Islam. You know, whenever I try to say anything, they just, you know, turn away, they're not interested. They don't show any kind of concern. They're not. They don't even believe in God or whatever. Well, a lot tells us in the sewer I named Ron verse 20. When to allow for innama Allah, Allah, if they turn away
what is on you is only to convey the message. That's
what is your responsibility is to convey the message if they turn away, it's on them.
I do tea is not to make them guided.
Because it nickel and diming.
You know, you cannot guide the ones that you love.
It's a law who guides who he wishes.
And he guides those who sincerely want guidance, but we cannot judge people to say, well, this one wants guidance that one doesn't really want guidance. We don't know what it is in the hearts of people. Our duty is only to convey the message as long as people are willing to listen.
When we continue to convey we don't stop. We never give up on anyone as long as they still are willing to listen. We don't give up on them. You know
until they die when they die finish, okay, the doors closed.
We keep on striving to convey that message to them in a variety of different ways. If it doesn't work one way you try another way doesn't work that way you try another way.
But you don't give up.
Personally, I mean, I can say, I accepted Islam in 1972 hamdulillah.
My parents didn't accept Islam until 1994 22 years later.
And believe me, I was giving them power in those 22 years.
But that's what it took. The point is that if I gave up because of course, when I first came in Islam, I had that
initial awareness, you know, how astray my life had been, and everything, and everything was not very clear. And I brought that to my parents, and they rejected it. Or they weren't ready to accept it. They didn't reject it in the sense of saying, okay, it's no, it's no good. So it's not just, it's good for you. It's good, good, we see you can benefit you, but
give us the chance to do our own thing. Right. So they weren't, you know, willing to accept it. So I mean, I could have been discouraged, and just given up and felt Oh, well, you know, what's the point they're not interested? No,
I kept on trying with them this way, that way, and other way.
And that's how we have to be,
we cannot give up simply because people do not accept Islam. After we have given it to them. In the dollar Center, which I am director of in the way,
we have approximately 25 people accepting Islam every month
hamdulillah
the vast majority of that 25 are not people who we directly have given the power to
but people who somebody gave a little bit of power here, somebody else gives them a little bit of dollar, somebody give him you know, along the way, until finally, you know, they bumped into us and we gave them the final push.
But we didn't start the dollar with them. The vast majority of them were given our from a number of other different sources before they finally, you know, came across us.
And many people we give Dawa to they go and we never see them. Again, we don't know what happened.
Because let's say only a very small percentage, maybe only about 10 or 15% of them, we can say we started the Dow with them from zero and took them all the way to their accepting Islam, you know, by allows grace.
Only a small percentage, the vast majority is from the efforts that made the efforts of many others that they came in contact with. And as I said, many we give Dawa to when they go we don't see them. Sometimes we hear later on two years later three has ever run into the person Hey, you know, you remember me, we had come towards us or they had already accepted Islam somewhere else and here they were practicing.
So, our duty is just to convey the message to give them that seed.
It is on them it is by the will of Allah whether that seed will grow amongst them and flower into Islam or whether it dies. Our duty is just to convey the message.
And when we are conveying the message we should be
aware of where to begin.
What what should be our focus
and the focus is mentioned in a hadith narrated by Abner bass which he said
llama bass and maybe more than natural Yemen
follow Allah when the Prophet monks are seldom sent widely Java as the governor to Yemen he said to him in Nikita don't allow min min Al Kitab failure on our limited rowhome la la to Allah.
You are coming to a people from among the People of the Book.
So let the first thing that you call them to
be that they establish the oneness of Allah
tala
that is the focus that is the key.
That is salvation, salvation.
lies in them recognizing the oneness of Allah. So that has to be the core of our Dawa. Now, when we are giving Dawa in the variety of different circumstances of the lives that we live, women mostly will not be able to come to somebody and start talking to them about the oneness of Allah.
What will happen is that conversations may begin on a variety of different topics.
But what we try to do is we try to work the topic around to the oneness of Allah. That's what we do, because we know that's the goal, we need to get them to that point, if they agree on everything else, about Islam, but they don't arrive there,
then we have not conveyed the message. Conveying of the message ultimately means conveying tawheed to the people. But as I said, we may have to go from a variety of different
points, to try to get them there because we have to consider ourselves. Whenever we take up this very important responsibility of Dawa, we have to consider ourselves as doctors.
As a doctor, you don't have a bottle of pills that every
patient who comes in to see you. First thing you do is you make a prescription for them, you give them these pills,
the same prescription, same fields, every time each person comes, you have to find out what is their sickness? What is their illness, what are the causes, what has led to their state, having discovered that, then you give them certain pills to help them get back to normalcy, right. And
whatever final pills, you need to straighten them out, you give them also along with it.
And that's the same way we have to approach TAO to non Muslims, that we have to understand that each person has his own individual
life experience, you have in front of you atheist. Some there are few. Most people are already believe in God. But you do have some atheists out there. When you deal with an atheist, you have to deal with them really as individuals, because you need to find out why did that person become an atheist? This is one thing when we're giving data on an individual level is different from giving Dawa, you know, on a large scale with a large scale audience where you may just outline some general principles. But when you're dealing with individuals, then you have to look into that individual and find out what has caused this disease.
I don't tell him necessarily, that's a disease. But, you know, that's how you look at it from that perspective, what has caused this disease where this person is now denying the existence of Allah, it could be tragedy in their life. It could be their upbringing, maybe their parents were also atheists, you know, it could be their readings, what they have read in school while they're in school, you know, it could be a variety of different things with lead people, because we need to find out what is their particular problem, and then we try to address that problem, why they got to this point. And then we tried to bring them to the oneness of Allah. Similarly, Christians,
Christians come in all kinds of, you know, shades, shapes,
backgrounds.
I mean, yes, there is a basic thing that they believe God is three and one. But you even find amongst them, some of them who say, No, no, we don't even believe that. The Jehovah's Witness, they don't believe God is three and one.
The Mormons.
So then you will find, for example, we know normally, Christians are eating pork. But then again, if you run into seven days, Adventists they don't eat pork. So you see, you can't make certain assumptions. And then just comment all Christians with the same assumption. No, you have to get an idea of what these people's beliefs are, you know, even people who are standard Anglicans, you know, who are supposed to be following mainstream Christianity. When you start to talk to them, you know, about Jesus being the only begotten Son of God.
You will find many of them feel that this is metaphorical. It doesn't mean literal.
You find many of them actually.
Many of them, don't believe you know, even in the miracles of Jesus, these are like stories.
So you'll find that when you're trying to convey Islam to them, you have to know what their individual beliefs are.
Before you try to get the clear message across to them. So it is very important for us to call as we said in the very beginning to the way of our Lord with hikma,
a comma being, wisdom, literally translation but meaning utilizing the methodology of the Quran
with wisdom
and using good speech,
not to insult them and their beliefs.
This is why the methodology employed by our dear brother Ahmed deedat is not a suitable methodology for giving Dawa to the average Christian it is not suitable
his methodology
came out of
these
debates, debates where what happens in debates is that, you know, you are successful if you're able to put down your opponent, making them appear foolish or whatever. So, you will snicker he will allow you will derive him and you know, you will use all kinds of, of techniques to try to
put him down in front of the audience.
Now, that may be fine in the in the case of a debate.
But when you're dealing with an individual Christian, if you try to use the same methodology, it is like punching him in the nose, giving him a sledgehammer in the middle of his forehead. You know, this is this is not the way it is too rough, it is too coarse, etc. And personally, my own personal experience when I was giving Dawa, to my parents, that they were at one point in jiddah teaching there. And one of the brothers in judo who used to whenever I do that came, he would be accompanying him around Saudi Arabia, he invited my parents to have dinner with my dad.
And my parents are very, you know, accommodating people. They're not hardcore, you know, you know,
Bible punchers, you know, but after their meeting with D, that, you know, they step, you know, how many steps back away from Islam, I mean, I had to do a whole bunch of damage control after that, you know, trying to bring them back again, you know, he really listened to them, you know,
there are people who are, you know, easygoing, they were not, you know, fundamentalist, you know, holding all this about the Bible, you know, they were just, you know, average, you know, easygoing, type, Christian types, even my father told me afterwards that, you know, that he himself didn't believe in the divinity of Jesus,
that from his own childhood, he had concluded from his readings, once you get a little mature, you know, doing his own levels, doing reading some philosophy and writings of philosophy, etc, he concluded that Jesus couldn't have been God.
So he remained, quote, unquote, a Christian, praying only to God.
But in the presence of an ad that unfortunately, you know, it just turned him around, you know, though, the message of Islam is very clear, and really, you know, he was already you could say, one foot inside of Islam, you know, with that, with that position, but the methodology was just too rough. see somebody after you're used to dealing with people, you know, in this hyper kind of circumstance shouting, laughing, deriving all, it's very difficult when you sit down with a common person to just turn it off, you know, because it's not something you just turn on and turn off like that. So, you know, as I said, the general advice would be not to use those techniques on the
average Christian if there's a Christian out there who you know, already has this belief in Christianity considers it really off and all those kind of things, you know, those types Okay, if that material, you know, just confirms their own beliefs, so, they can read it and laugh, but for the average Christian, no, it is something very insulting. So, though we may extract from his materials information, which we may bring back to the people in a more moderate methodology, we cannot give that stuff you know, as it is, so, beware, when we try to convey the word of Allah to them. So, as I said, we must be prepared to use a variety of different methodologies, we must
consider that the people have a variety of different sicknesses which we need to know about, to deal with to treat effectively.
So we may try to convey the word of Allah to them, by word, speaking to them by pamphlets
By giving them tapes, videotapes, audio tapes, you know, taking them to others who may be more knowledgeable than ourselves. Maybe somebody from their peer group, you know, because you might be trying to give Dawa to somebody who's older. And you know, older people have a difficulty in taking information from younger people, they always kind of look at them as Oh, he just came out of nappies, you know, is he telling me though, you might be telling him and his heart is saying, Yeah, this is true, but you know, it's hard for him to overcome this, look at you being a youngster, you know, just out of your nappies. So, better to take him, then to somebody who is older, you know,
somebody who is from his own generation, whatever, who can carry across that same message, but he would be more willing to listen to it from that individual, because the fact that he is from his own age group.
But I would say
is that the best method, the best method
of Dawa is personal example.
This is the best method of
this the other methods of tapes and talk, booklets etc. These are useful methods of getting information out to people. But the best example is our personal example.
For most people, they are going to be looking at us, they look at Muslims, they conclude what Muslims are, etc, and what they are not based on
their behavior, how they carry themselves.
So, what this invites us to, is to be exemplary in our behavior. But we in the way we carry ourselves, convey the message of Islam, of honesty, of morality, of justice, and these kind of things. We convey it in our actions, and how we deal with them.
This is very important, because I know there are many people who have approached me a different on different occasions,
asking me, they're either businessman, they have shops or whatever, they ask me, is it permissible for us
to raise the prices? You know, when we see a non Muslim come into our store?
Is it permissible for us to raise the prices on them?
cheat them, in other words, give them false prices. Can we do this?
When I asked them, Why would you want to do this? I say well, these people are going to * anyway. Right? This money is not going to benefit them this better we take it.
This kind of Russia now
is kind of rationale. This is de Tomic, no, this is not the way Muslims are known for their honesty, they should be known for their honesty. We are not honest to Muslims, but dishonest to non Muslims. Our morality is not limited to dealing with Muslims, and that we can become immoral when we're dealing with non Muslims. No. This is one of the ways by which the Jews were misguided. They went astray. If you read about Riba in the Old Testament, what it states there now is that it is not permissible for you Jews to take interest Riba usury to do this to your bredrin
is another it's not it's not permissible to take interest from fellow Jews. But it's okay to take it from the Gentiles.
They changed the book.
So what was evil, what was forbidden, etc. This was amongst themselves, but to other people, no, it is okay. This was their way. And this is not the way of Islam. When Allah revealed
the moral teachings of the Scriptures, these moral teachings were for everybody. They were not limited to specific groups. So we have to remove this kind of thinking from our minds. We have to be honest, in our dealings with all people.
And it is that honesty and dealing, which led to the conversion of many people to Islam. When we look at the spread of Islam, for example, into places like Indonesia and Malaysia, etc.
that spread took place without any military action.
There was no military confrontation between the Islamic State the expanding Islamic State
And these civilizations which existed in Indonesia and Malaysia, Philippines, etc, no.
And in much of West Africa, no.
It was carried there through traders,
traders who traded with people
they had been trading with before Islam. But having become Muslims, when their way of trading changed, people could see a difference. And people wanted to know why. And they had to explain to them it was Islam that made the difference to Islam, which taught them is on the way, this way, which was more honest, which was fair in dealing with people. And this attracted people to Islam, in in such a manner that the largest single Muslim country today is our country of Muslims is Indonesia.
Right, this is the largest. And this is where as I said, there was no military confrontation, or Islam spread amongst them merely through trade.
Now, in
time is running out here, in more practical terms.
And in the case of Muslims in the UK,
the requirements for Dawa
as practical example, this means for us, that we need to establish Islamic communities.
We need to establish Islamic communities. The service is something about which I spoke two years ago, for those of you who are in the conference two years ago, I spoke about it before. And I cannot stop speaking about it because it is the only way to go.
There is no real future for Islam in the UK. Unless Muslims establish Islamic communities across the country. There is no way to go.
Where communities where Muslims have gathered into various neighborhoods, neighborhoods or various cities or whatever towns or whatever.
And established neighborhoods of Islam, where people come in non Muslims can come to those neighborhoods and recognize this as a Muslim neighborhood, not a neighborhood of Bengalis, Pakistanis, Somalis different.
Those neighborhoods are ethnic neighborhoods.
The people happen to be Muslims. But more important, they are Bengalis, Pakistanis are Somalis, you know, the Arab, you know, down in London, you know, Arab area where all the stories are written in Arabic. Some of these are some of these Arabs are Christian Arabs, some of them are in a variety of different things.
No neighborhoods, when people have congregated in those neighborhoods have moved into those neighborhoods on the basis of a man on the basis of faith with a desire to try to establish an Islamic presence
which can be exemplary, which can be an example to
the society in which we live.
Because this society keeps looking at the Muslim world and saying, Hey, you guys are talking about Islam and how it's good. And Justin, all these different things, but look at these places. Look at Algeria, look at, you know, Saudi Arabia, look at this one, look at Egypt, look at Sudan, look at what they're doing, there
is only so much you can do to say, Well, no, that's not really what Islam is, and no Islam, they shouldn't be doing this. And you know,
we need to show them what impact Islam has on the life of a community. If it practices we need to show them in practical terms.
This is essential for our dollar here this is essential for establishing our presence here. And not only that, but it is also an obligatory duty.
Let us not think that this is just something Oh, yeah, it would be nice. No, it is an obligatory duty for us to make a drum
to create these neighborhoods. This is something about which Allah addressed in Surah Nisa, verse 97. This is a very, very scary verse. And I think each and every one of you need to go back and to read this verse and reflect on it.
Each and every one of you that currently is living in scattered locations, where most of your neighbors etc, non Muslims, etc. in your work situation, you know,
You your wife, your children can hardly practice Islam. Your children are going to Catholic schools and you know, this is the situation you're living in. You need to go back and delete this verse. A lot says there in the la de la Humala, aka to lolly me and forcing him all female condom.
Indeed, those whom the angels
take their souls in a state of self oppression
breaking the laws of a law
the angels will say to them, in what state were you
Paulo, una mas for the Athena fill out.
They will reply. We were weak and oppressed in the land. This is why we were disobeying a law in our practice, we weren't praying on time weren't practicing his job. We our kids were, you know, straying and involved in drugs. And you know, this is the reason why we ended up in this kind of a state because we were weak and oppressed.
The angels will say, Paulo Alam Tokunaga la he was yeah sound for to * roofie ha wasn't a large Earth expansive and why that you could make hidradenitis go someplace else.
Then a lot goes on to say for hula ikoma Wow whom jahannam was atmosphere Ah, those their end will be held an evil abode.
Those who die in that state, a law says that they will be sent to *.
This is what we are faced with.
This obligation for hedra is not something we can take lightly. If we die without having made that effort.
Then we are headed for help.
On one hand that is an excellent mod mode of Dawa because we are teaching the society by example. But on the other hand, it is a mode for our salvation to save ourselves and our families. Who Am fusa como la coonara. Protect your self and your families from the Hellfire This is the way to do it. We need to establish communities.
Some people will say that was Hydra to
Medina. Yes. This verse was revealed specifically in reference to Medina. However, it is not limited to Medina. It is the blueprint of the Prophet Muhammad sallallahu alayhi wa sallam in establishing Islam in the Arabian Peninsula. It was the blueprint. He made his route to Medina, the people came and they established the community from their Islam spread over the rest of Arabia, and out to the rest of the world. That was the prophetic blueprint.
And this is what we cannot avoid. The way of the Prophet monster seldom Lacan, channel kung fu rasulillah it was with an Hashanah, the way of the Prophet Moses, Allah, Allah said, in him is the best example.
His way is the only successful way we will fail trying to do anything else, we have to come to it. And furthermore, problems are seldom as said to us in the Hadees narrated by muawiya.
Latin cultural hegira had an October hegira will not end as an obligation until the acceptance of Toba and
will and Toba have
been lovely to be here. And Toba will continue to be accepted until the sun rises from the west.
That is one of the signs of the last day. So the hedra is an obligation on us. It remains an obligation. We will not succeed in establishing Islam having an impact on this society until we establish communities.
It is a means of Dawa and it is a means of salvation for ourselves.
In closing,
let me just recap that our obligation to non Muslims the rights which they have over us is that of conveying Islam to them.
It is an individual rights on each and every one of us, not something delegated to others.
We may help others
Who are doing it, and we get rewarded for helping others who are doing it. But it doesn't negate the individual obligation that we have
on each and every one of us. And we said that, to not do so is to bring the Wrath of Allah upon ourselves, the curse of a law on us.
It is not something to be taken lightly. We each and every one of us have to convey this word of a law to those around us.
When we said that, that conveyance could be in a variety of different modes,
it could be through the distribution of pamphlets,
booklets,
tapes, etc. But the best example, and best best method is, by our personal example,
by a personal example.
And it does require us
to reach the people in all the various modes property possible, I said, we should convey to those who are with us in school. Those are with us on our jobs, those who may be with us, you know, we traveled to work every day on the tube, they're sitting in the same place beside us, we see them every day with their familiar face, we try to convey the word of Allah to them. To some degree, it also requires us to get out of our homes, to step out, and to try to bring it directly to them. As for example, an organization to which you know, I belong here in England called the Ipoh Islamic Propagation organization, where every weekend, brothers all across the country, set up tables, and
take with them literature, tapes, whatever, and have their banners sitting on the table there Lyla, Hola, Muhammad Rasulullah we believe in all the prophets, you know, Adam, to Jesus, Mohammed, Salah, and
up
reaching out to people on a
scale on the scale, which goes beyond the individual reaching out now to a community scale. Getting that literature into their hands, not forcing it on them, but offering it to them if they wish, you know, such an effort, for example, I feel is worthy of support. This is why I am involved in the Shura of the IPL to help them
help to divide their efforts. They need literature, they need support, they need hands, people who feel okay we have we can spare a few hours on the weekend, to go to some city centers and participate in this. And we can approach those who have this intention or feel they would like to do this as a sacrifice on their part for the sake of Dawa to convey the word, they can approach the brothers who have a table the fact table and sign up and offer their services to them.
This is on a very practical, grassroots, you know, down to earth kind of level. But we have still in front of us, the establishment of communities.
And that is the ultimate level that we have to strive for. Allah knows whether we actually make it or not.
We may strive throughout our lives and fail. It doesn't happen does manifest itself only some aspects of the community can be established only in this Muslim school, or Muslim clinic or you know, some aspects. But the point is that we died trying and a law will reward us for having tried. But if we sit back, if we become complacent, if we feel that life here is okay. When we are in trouble,
then we are in trouble. And I ask Allah to put in our hearts a desire
to convey his word to others to live in accordance with that word, and to convey it to others in this society to fulfill our obligations to the non Muslims so that on the Day of Judgment, no one can point the finger to us and say he didn't convey she didn't convey. They knew and they didn't tell us.
Slavery Kumara
schucman Ohio brotherly love Mashallah. There's not much time left for questions. But brothers and sisters before you ask the questions. I think a brother who want to serve has some announcements to make at the end. So please don't rush away after the questions have been answered inshallah. So what we intend to do
in sha Allah is to you can have written questions which have been already submitted and there's also a roving microphones if anyone wishes to put their question to
The microphone will try and balance this. And we'll start with a written question immediately inshallah.
Okay, I'll try to answer since we have many questions and very little time, I'll try to answer them as quickly as possible. First question, what do we do? If we have to wear a uniform in school that doesn't distinguish ourselves from the non believers? Well, I would say that the uniform should be worn in such a way that it does distinguish ourselves, you know, you can modify that uniform, and you have the right to modify that uniform as the right for
religious expression, you know, is preserved in the Constitution of England. So you need to struggle for that, make sure that you do have the right to make whatever modifications are necessary to distinguish Muslims from non Muslims. And this also points towards the great necessity for what for Islamic schools was, why should our youth have to be put in this position in an Islamic school, then they will be dressed in accordance with Islamic teachings, they will not have to be making these kinds of distinctions. My job involves going out and seeing customers, therefore I see four or five different people a day is still obligatory on me to give them power, since I spend a little time
with them, and I'm there to do a job. No, this does not absolve us from our handler laws put you in a very special position, you're able to see four or five different people every day, then it becomes even more obligatory on you to carry the message to them, you have a little pamphlet and so on. So with them after you talk to them about whatever else, you know, you can just show them the pamphlet, there's a nice one, which is called understanding Islam and Muslims, very colorful, very pretty, and so on. So, you know, you're offering to them, you know, would you like to read this? Did they say no? Okay. Carry on. It's not hard sell it, just offer it to them at the end of whatever you have to
present.
Okay, okay. Go ahead. We'll take one from Michael. But you know, just try to because we have most of our things. Sorry, can brothers just really following on from what from chef Amina said, we're just, we're just down there by where the books are. rather small exhibition for those interested in maybe doing a dour table in their particular area. If you are interested, as many brothers who are doing in Sharla just come down, we supply the books free, we supply the table and the posts are free. All of the literature, the Quran is free, we just expect you to turn up in Sharla. Once a week on Saturday in your local areas, the chef's made enough points with regard to the importance of power.
So there's no excuse. You can't say you don't have books do not have support, where the organization was formed. And we have hamdullah. Like Share have Amina brothers on the shore. It's very trustworthy organization. So if you'd like to come down and give your names, you're more than welcome. sonica
Yeah, okay, I guess your time is basically out, saying one more question. What I would just say is that maybe we have some kind of efficiency.
Okay, we'll try to save some of these questions and do with them in the evening sessions and Sharla can we take Christians as friends and whatever guidance and limitations? Well, the issues of friends, we have to be friendly with them in the sense of giving Dawa, you know, one cannot do so with, you know, open hatred In our faces, you know, if we have hatred in our hearts for them, because simply because they're Christians, we hate them, be sure that it's going to look, it's going to show up on our faces, it's going to come out in the words that we have, we can't make our feeling like that, you know, problems or sell them, you know, hated * for people is what the hated, you
know, but his approach and our was one, which is very soft, one very open, you know, and that's how we have to follow it. What are your views on Muslims, allowing Java's witness into their homes, allowing them in the home if you've got a solid program of Dawa, to give them but just to go and sit and listen to their message? Of course, it's foolishness. Instead of establishing small communities, will it better to strive to establish an Islamic State? Well, Islamic State is something which Muslims are obliged to establish on a world scale. But I'm sitting here in England, to talk about establishing Islamic State, when the Muslim countries have the problems that they have is ludicrous.
You know, we can know it, we should be informed about it. But to call to it in the sense that that's where our energy is, his stress is placed. No, this is ludicrous. We should put our energy on what we can actually do, and that what you can actually do is we can create these communities.
How do you explain to non Muslims, who is the law? I have never heard of a law.
Well, I would say to them, first and foremost that the law is the Arabic name for God, right because they're all heard about
God, but then you go on to clarify to them that the Islamic concept of God is unique, that it isn't a God who had a son, you know, or a God who had a father and a brother, etc, etc, you know, but a unique God was unique in his oneness and its attributes, etc, etc. Is it nice way to
make people aware by saying
Don't do like Mr. A does identifying names rather than saying doesn't so and so? Well, I guess this is in reference to
shakaama deedat presentation I suggested to you Well, this year, I'm not putting down geometry that, you know, if I'm saying something derogatory or something like this, then of course, definitely not. But
literature is all around in the hands of everybody. And when we're speaking about this, we can't talk in general terms where a person may not grasp what in fact, was speaking about
the state of those people who make tawassul,
to Allah to the Prophet, and believe that the lies everywhere and pray to Saint cetera, if they do this unknowingly thinking this is from Islam, will they be punished for the lack of knowledge, that is with Allah, Allah knows what opportunity they had to find the truth?
What was their state, whether the knowledge was available or not available, etc. and ally is the one to judge
on a general scale, yes, those people who die in that state of shock, etc. Like I said, they're going to be in * forever. But on an individual scale, we don't know what was going on in that individual. So you cannot say, with regards to Muslims, you know, that all of them are going to *, because they're involved in this. So we can't, especially when we have to have these insightful Buhari about the individual who told his family to burn his body, scattered in the sea and on the land, you know, and in the belief that Allah will not, you know, question him. And then when Allah, you know, brought him back together and asked him, Why did he do this, he said, out of
fear of you, Allah, and Allah put him in Paradise, even though the belief that he had, that the law would not be able to get ahold of him if he had his body burnt into ashes and sprinkled in the sea and on land, this belief is,
is crucial. It's denying a lot of the ability to resurrected, but Allah overlooked that because it was ignorance on his part, and put him in paradise because of his fear of Allah. So you know, that is out there. It's in Sahih Bukhari is right in front of us. This is telling us that ultimately, we cannot judge individually and say that all these individuals are going to * no, we can say in general, one who dies in this state, as a law said is going to help. But for the individual, their affair is with a law.
Biological.
Okay, so I'm going to come up with a bunch of services. Some announcements to make, I think we could we could listen all day for that topic.
Got another five more minutes.
Okay, brother.
Do you want
to give me a couple of sisters? Okay, wait a minute. We didn't give any questions from the sisters. Let me just take a few more members are off on the brothers. And my sister appeared to have come very close to accepting Islam. I then was told by her I was then told the barrel that she was gay, she still seems to be interested in Islam. How do I approach that? Well, I also fear the reaction of my husband towards her. I have not told him in the hope that she will still turn to Islam is this haram
because the person may be gay doesn't mean that we cannot give them Dawa. You know, gay, you know, being gay, actively is a sin.
But so is adultery. So it's fornication, you know, and much of the other non Muslims that we'll be calling to, though they're not gay, they're involved in fornication and adultery. So do we say we're not going to give them down simply because they're involved with fornication? Dogs, you know, and we still have to convey the word to them. If they accept Islam, then we try to, you know, clarify these other things and help them out of their illnesses
besides an obligation to make hedra But isn't it also important to give Dawa to your family who may not be practicing? Yes, it is. That's why I said, Hey, Dre. I don't mean necessarily everybody packing up their bags and heading over to Saudi Arabia or to the Emirates or Sudan. No, no, I'm not suggesting that. As I said, history here. We've talked about within England, you know, go to Leicester. There's in for example, in Leicester's, a number of Muslim Brothers families that have actually gathered there and trying to create the community there and laughter. In all their striking at Islamic school, they have some Islamic businesses and the brothers have some skills and they're
inviting and encouraging people to come there and try to create a community based on faith. Right. So that is something which is within our grasp, and I think we should consider it seriously.
Among the Muslims, in UK, there seems to be a thinking that they can
lie
To the government unemployment, housing taxes is this acceptable, of course, lying is not among the traits of the believers, you know, simply because unfortunately, we do find Muslims here because we're under a non Muslim government, this becomes now justification to be involved in all kinds of deception, etc, etc. No, Muslims are known for their honesty, sticking by their word, you know, they are here they have,
they have made a pact with this country, with their passports, etc, to be among the citizens, they take benefits from the country in the sense of the roads, and transportation, all these different things, then they have to pay the taxes and the things that are required here to try to skip out of it and to run away from it and all these other kinds of things, you know, and then you find, I remember when I was here, before, there was a thing in the newspaper about this individual, a Muslim family, this guy had the family big, long beard and looking like you know, a holy man, if you have a holy man, this guy had been caught for this huge scam. He was, you know, fraudulently had his
family, they would fake accidents and collect benefits, and he had built up a million pound business for himself to this horrible. There's no justification for this kind of behavior.
Having Islamic community,
divorce of cultural or nationality, or nationality has been a major problem in England majority, because of our outlook on life, or perhaps our knowledge of Islam, even as Muslims is too low for us to realize the practicality and possibility of universal Islam. Well, this is what the establishment of Islamic community addresses because this will be a community, not only of Pakistanis, or Somalis, or Bengalis, or whatever, but it is a community of believers. And that's the only way that ultimately, we're going to succeed in overcoming these kind of nationalistic boundaries, which split apart and fractionalize the community is by, you know, functioning, working striving for the sake of
Islam, based on our common faith.
Others insist is a time in Canada without having the reality, or knowing the reality situation. Comments, well, this is real. We do need when we're going to make hedra however it be whether it be within the country or outside the country, we do need to investigate whatever move we're going to make foreign, if you're involved in any kind of Islamic venture, whether it be business or education, or whatever we need to investigate thoroughly to because as they say, if you don't plan to succeed, you In fact, are planning to fail.
You know, this is the bottom line. So success we need to do what take what necessary steps to get to successful are the necessary information for us to succeed in whatever Islamic ventures we approach.
Salaam Alaikum October coffee? I think to sum up, then I think this this particular topic, it seems to me It could have gone on and on and on and the pile of questions reflect that. Perhaps
we should thank Dr. Bill Phillips for an incredible presentation and realize that he is available and he will be walking about. Maybe you'd like to pounce on him and ask them your questions.
Just a sad announcement really. And we are talking about chef Idris as dad says avoid
being in hospital. He did pass away last night. mcg Riptide
we are we have arranged his funeral janaza prayer today at half past 12 I'll announce again after the next lecture inshallah so everybody's well aware of the event in Charlotte hoppers. 12 with another will take place where you have been praying fudger and you know the same place