PG 92-133
Hasib Noor – Prophetic Communication #05 Commentary on With the Heart in Mind
AI: Summary ©
The importance of prophetic parenting and the need for faith in delivering the message in Islam is discussed, along with the first obligation of believers to deliver the message and the importance of first step in delivering it. The speakers emphasize the need for emotional empathy, understanding emotions, and knowing one's own actions to see and adopt truth. The importance of morality and rationality is also emphasized, along with the need for emotional awareness and communication to change behavior. The importance of belief in actions and actions for change is also emphasized.
AI: Summary ©
So I'll hand the loss officer mostly louder it has been longer said Yeah have you been on amenable homicides and fit oh well, you know selling their home or selling already kind of have you been able to become homeless? I said Good afternoon. Long study how have you been able to meet him from a Sallalahu it was cinema quilombo that kind of with vacuolar Bravo coulomb Allah, fan and degree life you don't All praise is due to Allah subhanaw taala. Who knows, we reveal and knows what we conceal and even knows what the animals feel. We thank him we praise Him and on him, we have alliances as Samuel may turn to for true guidance. We asked him to send his peace, his blessings, His mercy on
the rest of human beings and prophets. Promise a law to set them on whom he prays until the very end of our days. And we asked him for steadfastness, guidance, mercy, and to never lead us astray. And for him to save us on Judgement Day. We'll come here from the lab back to our sessions and prophetic communication, where we're going through a somatic commentary on the book by
who
Mikaelsons Michael says for reading the title in your hand lacO. All right, great. Which page number are we on?
What section are we starting?
Parenting prophetically? Parenting clinically? Okay, this section inshallah is important, because it summarizes to you in a very pragmatic and practical way, why prophetic communication outside of the factor, that if you don't understand communication and conflict resolution, you're not going to be happy person, very straight and very straightforward. If you don't perfect the way you again, have emotional awareness of yourself, you won't be able to understand how to have emotional awareness of others. And hence, continuously be in volatile relationships.
Possibly failed relationships possibly failed and misunderstandings for the most part. Because this is this is integral to being Muslim. It's not important.
And it's integral and ingrained into the Prophet salallahu Alaihe. Salam is guidance by a sunnah in every possible way. Remember what we said, Dean, Ramona, this is the Arabic proverb, the entire way of life of Islam is interactions and with others and dealing with others. So, parenting prophetically in the middle of in the midst of everything we just discussed, we talked about emotional awareness, we talked about emotional understanding, increasing emotional awareness, and, and what does that really entail? How can you do that? We talked about five different ways of doing that in the previous session. If you missed out to Battams kidding, there's it's available online,
you can listen to it Inshallah, and the previous session, let's get the problem. In this session, we are going to understand, what are the outcomes of that to the concept of legacy? Meaning you are a product? As mentioned in the famous psychological question, are you a product of nature versus nurture? And they make you write a little essay about it to write? What's it how, what are your prior products, nature, the way you were created or nurture the way you were nurtured by your parents, by your friends and surroundings by the product of the environment and the experiences that you have collectively? The reality is not an either or it's both right. And there's SIFAT smoke
Tessa, and there's SIFAT, GB Lea, there are attributes or characteristics you have which you attain, and there's attributes and characteristics that you have, what you develop. Right. Now, the concept of parenting, you are a product of legacy. You are a piece a link from a chain of humanity. You are part of this great story of humanity since Adam, at least until now. And Allah subhanaw taala says we've called on Abu charismata a teenager I don't fill up the Khalifa. And when you're more on the homicides, Elena said to the
set tea set to the angels said to you sunset to the angels.
And when you're a lot of promises and said to the angels, that I will place on this earth as Khalifa a funny, funny, how many of you are you take in or take my classical Onyxia? Raise your hand? Nobody here okay, I teach an online class called Quranic sila. I emphasize this like 900 times So otherwise, if you didn't know what I was talking about, are you gonna be in trouble? Okay, well, I'm axial basically the life of the prophet Muhammad sai Salam
through the objectives of the Quran in order of revelation, that's what I teach anyway. So that's what the legacy Institute so if you're interested you can sign up there. Point being is Allah subhanaw taala when he says I will place on this earth a Khalifa Khalifa has many meanings as four primary meanings from the Arabic language number one, successor.
Number two, deputy of representative of
number three, someone that will succeed from one generation to the next. And number four leader. So Allah Subhan Allah says I'm going to place a successor representative deputy, someone that will bring one generation after another and is going to be a leader on Earth.
Who's that? Adam Addison, Adam Hauer and the question begs itself, what are they representing? And what are they deputies? Of?
Who can?
Who can
know?
So
who gets what is he representing? Adam is the first human being that we know of.
Right? What's he going to represent? And what is he going to be a leader of? What?
Creation of Allah but then what else? What does he just he just came to Earth for creation of Allah just to be exist, just to be existing or to exists?
Humanity? Yes, yes, of course. But what is he representing? What is he there to deliver and represent to them?
Allah's creation Yes.
Okay, maybe I'm not answering the question. I'm not asking the question, right. What is he commissioned to deliver and represent to the rest of humanity.
That humanity make mistakes. Okay, what else?
It's not that Musa.
Yes, Islam. Exactly. Very simple, is that in a very simple and understandable terms, the faith, Allah wanted humanity, to accept, submit to and understand their purpose of life through.
That's what he's a successor of that is what he's succeeding. That is what he's delivering being a representative of an A deputy Oh, and will bring one generation of another. So every prophet was a Khalifa was one that was representing this faith to all of humanity. That's what it means.
This is the second page of the Quran. Meaning it's that important and integral, that even when we're talking to others about faith, you have to understand this is the primary message you should be saying to people. Islam is not a new religion. Islam is the faith Allah sent to humanity from Adam.
And that's why when you read the Bible, now that sounds similar, and we read the Torah, all that sounds, because it's the same thing. It's from the same Lord Allah subhanaw taala, but it was corrupted by the hands of men. And hence, Allah sent other prophets and messengers to correct the message. Correct the belief?
How many of you were in faith? And I said this before you heard that?
I said it in faith, saying,
This is important, because the prophets of Allah audio sin was the last messenger, the last Khalifa of Allah azza wa jal, who was sent by Allah to deliver this message when he passed away early on when he passed away. What was the first leader of the believers called after the Prophet Muhammad?
Khalifa why? Because he's the one taking this responsibility to deliver the faith to the rest of humanity. That's the reason Okay, so hence he was called khalifa to Rasulullah saw Salam, Abu Bakr, they probably alone, they didn't know what to call Arma they're like khalifa to khalifa to Rasul Allah. And then the next one will be called khalifa to funny for too funny for to also, but they're like, that's you can't do that. So they just call it a mute and what we need is the leader of the believers, and every single Qatif, after that was called either Khalifa just to make it simple, or I mean, meaning funny for such such and such also. So, this is important.
This is what in essence is being given to the society to follow up thereafter. So what is this has to do with prophetic parenting?
What does it have to do prophetic parenting?
Thing you exactly? You and I are also have ha we are the remnants of the faith Allah wanted to send to all of humanity and commission with the obligation of delivering the message. There is no more prophets and messengers so every believer in essence, figuratively, representing those prophets and messengers to all of humanity, and hence, the first obligation you have is the deliverance of this faith before anything
you know, it's my right to go to school, it's my right to be educated. It's my right to go have a nice house. All those are the first obligation on you is you have to deliver the deen of Allah, who is the first people you are obligated to deliver this Deen to your family, your family until to the point where they understand and then you can say Allah Almighty me by luck. Oh Allah, I did what I did, I can. I've delivered the message as as best as I can. And you still strive with them. But as long as you deliver the message, that's your first responsibility obligation. And your friends and the people around you and those people who have the ability for you to explain
to them
the faith. So, if that's the case, the first receptors of that legacy are your children. And that's my name is Mr. Anderson. And Chef McHale mentioned this in the beginning sentence. And the reason I said, Anna can men Anna fee comb commended Atilla kala salsa. I am like a father to you, I teach you that what you are ignorant of. So the process of our father chose no. Now, Allah says in the Quran, he's not, he's not a father of any of you. But what it means is like a spiritual teacher guide in the level of a spiritual father and that sense, where we take and learn the Prophet system gave that example for that reason.
So you are then a product of that parent parenting. And if you don't understand how you were parented, then you won't understand what in essence may be deficiencies in your parenting. And in reality, there's a lot to deconstruct, because May Allah bless our parents, Allah bless all parents. But of course, we are all deficient human beings, their shortcomings we have. And that's why if a person does not understand where they came from, and what their upbringing and so essentially entailed, they will not be able to deconstruct some of the things that control their behavior now. That's why some things Subhanallah just genetic, you're programmed that way. You look at certain
habits of your father, you're certain habits of your mother and you're mimicking them based on
repetition and, and just being ingrained, cognitively. So it's very important for you to understand, you take from your parents a lot. And there's certain things you have to deconstruct. There's certain things you have to deconstruct this is psychology 101. Some of the behaviors that we have that we that we took from our parents are not necessarily positive, and some of them are amazing, and beautiful. So that's the level of emotional awareness. Step stage one before we get anywhere. He says without developing the various capacities of emotional intelligence, it is nearly impossible for person to live a life pleasing to Allah.
empathetic understanding and compassion are the basis of prophetic guidance, human development and human interaction. A plethora of recent studies now suggest that the foundation for emotional capacities is like emotional management, emotional flexibility and emotional understanding is laid primarily in early childhood. ages one to four, meaning the foundations of emotional awareness, are set between the ages of one to four. An emotionally unintelligent adult is often the result and victim of emotionally unintelligent parenting methods.
What leads to emotionally unintelligent parenting methods, unfortunately, parents who did not study and understand and deconstruct and build emotional awareness, exactly what we're talking about. So it's just a chain of
deficiency. It's a chain of inheritance of problems, inheritance of inability, inheritance of conflict problems, communication issues. It's just being inherited one after the other rather than solving the problem by saying what's there that we need to fix? It just keeps being inherited. So he says,
Why is it that our children are drowning in anger, frustration and insensitivity? Primarily it is the result of emotionally inept parenting and the failure of parents to develop within their children cognitive flexibility, emotional understanding, and emotion management. There's one word that's going to come it's kind of like summarizes everything that's coming. Parental Emotional Intelligence Research explains that common emotionally inept. parenting styles are associated with high levels of teenage insensitivity and harshness. And also what he did not mention, it also has to do with a lot of self confidence, lack, lack of self confidence, the idea of constantly feeling like
you have something to prove to the world and you have something to show because of that feeling of inept snus ineptitude.
More often than not, the insensitivity harshness and frustration we witnessed in children is simply the child imitating the emotional ignorance they witnessed in their parents.
That's what I just said. For example, you mentioned three things number one, ignoring feelings altogether.
There's a major problem just ignore it.
Don't worry about it. Such parents to children motions as trivial or, or a bother your child or your kid. Stop thinking about this. You tell the child for this.
I was in a botanical garden in a city
and
But there was a mother
Hanalei, it gives you such serious questioning of our of our, of our Muslim community when you hear things like this, there's a mother.
Her daughter starts crying bawling, right? And she comes running to her to her mom. You don't demand Master. What happened? What happened? Are you okay? She said, Are you crying because you're sad? Or because you're in pain
in a very calm
she said I'm crying because I'm sad because the mom decided to walk away and didn't allow her to watch more flowers not because she's hurt or whatever exaggerating. Look at the What are you? What are you teaching the child with this kind of lesson number one, communicate what your problem is. I statements we just talked about in like two sessions. It's teaching as well. The beauty of understanding one another. Not making assumptions of each other's feelings. And just what it was literally like walking past her and I was like, I was like
that's why you will see Islam and people better than some you see in some Muslims. I'm talking about us me. You will see Islam and people better than you seen us sometimes. They just missing the Islam part. May Allah guide them you
May Allah guide to her and her mother Teresa. Okay. Number two being too laissez faire. These parents notice how the child feels but believe that however, a child handles the emotional storm is fine. You want to have a tantrum, you want to yell and scream, throw things, whatever. It's called the whatever parenting, right? These parents rarely step in to show their child an alternative emotional response. There's no There's no teaching going on. There's no modeling.
As their proverb goes to say, allocate, write whatever you'd like. They will instead use bargains or bribes.
And there's other things as well, I mentioned shortly, number three being contemptuous or disrespectful. These parents show no respect for how the child feels. They're often harsh and both criticism and punishment. Basically, a form of selfishness, my feelings matter more than yours. A number of things that parents do in this essence could be reminding them constantly of their favors over them. Don't you know what I've done for hours nine months this and I My back hurts and my knees and my arms and my you know, like basically dimensioning different party parts that hurt while something happened, right? And you know, the things I've gone and done for you. This is haram in
Islam, there's not a lot. There's a i in the Quran that Allah subhanaw taala says that Allah tuples little sada article Milman you will ever do not negate your charities. Due to min min is reminding people of your favors. Don't remind your children of your favorites. This is your responsibility and obligation. You didn't do it, you'd you'd be a bad person. And hamdulillah Allah gave you that ability in the child in front of you. Be thankful. You're not allowed to do this with your spouse. You're not allowed to do this with anyone you should not mention your favors you have over the as a bargaining tool in a conversation. That ain't law. Don't you know that I'm so tired working all day
and I come home you can't do that you got to put a smile on and deal with your family. And yes, this is called shift to and your work. You're not ready for it. Don't get married yet. I'm sorry.
And you can't do that. I'm just in case you don't realize I've been washing and cleaning all day. This is not appropriate. We shouldn't do that. Speak about your emotions without using favors that you've done for your family. This is not alone. And this has done way too often in our societies and cultures. This leads to another thing guilt tripping your children guilt tripping your children by exaggerated exaggerated expressions or guilt tripping them that they you want to make them feel guilty to give you time attention, etc. It's not it's not it's not okay.
Communicate. Another aspect is
when we talk about disrespect for children is consistently consistently not acknowledging their adulthood. Consistently not acknowledging the adult in America, in American culture, you know, 100 For the most part when they like you hit 18, even younger, like go work and all that stuff in the general society, Eastern based culture, they will baby a child even when he's married. When he's married, you cannot
go against the Prime Minister and President, the Minister of Interior in the Ministry of Foreign Affairs, right, which is your mother and father or her mother and father. This is this is what causes so many problems. Because how dare you go against what I say and then there's, you know, issues and families because of this. Let your children live.
You're there as a responsible person to advise in positions of your advice. Your jurisdiction is not
Like the
the old British Empire say, right, the sun does not set on the kingdom. That's not That's not your district jurisdiction. Anything that touches the sun is like the Lion King, right? It doesn't work that way. Right. Anything that touches the sun is our kingship doesn't work this way. This is not the jurisdiction of parents. There's a huge imbalance here. And that's ingrained by babying. And that's why men have lost their ability to be a men. Because they're constantly denigrated. Women, at the same time have an element of being clinging to their father. This is present in the community, right? The way the father, babies, this woman to the extent that she wants the exact same treatment
as the husband, from her husband, like her father did, that's not your daddy, that's your husband, and that's not your husband, that's your father.
Let's be fair, we have to speak about it. So this is very, very much real. And that's why there's an element of immaturity in both men and women, young men, young men, young women, in their late 20s, even entering their 30s, sometimes even in their 30s, and failed relationships base are based on that
alone even, and that's why we're doing a seminar, Inshallah, on October 9, or is it eighth, October 9, Saturday, called 10 things before I do everything related to what Muslims should know, prior to getting into a relationship, much less even marriage. So we're gonna be talking about all that you're married, it can also be beneficial to you, but we're going to be focusing for those who are single, if you would like to come and benefit from the discussion of communication, conflict resolution, it's going to go into a lot more details focus on that angle in sha Allah, for those of you who want to attend online, you can just go to legacy that Institute, backslash Academy, it's on
their legacy dot Institute, it's on there, you can attend online in Sharla. And those in Austin, and then also Enrico, it'll be from 11am to 9pm.
So
if you're not ready by then and then
he says here, Daniel Goleman, explains the importance of this type of interaction beautifully. He says family life is the first place we learn emotional intelligence. In this intimate cauldron, we learn how to feel about ourselves and how others will react to our feelings. So if a child is not a child is not acknowledged, to tell their feelings to give their opinions, what do you think, how should we go about something, so on and so forth, then they will continuously feel that lack when they grow, right, just as an example, how it says here, how to think about these feelings and what choices we have in reacting, how to read and Express OPEN fears, and how to read others. Remember,
we talked about body language, language of emotion, if those things are completely not even like a subject of discussion and how to understand and being one specific word
empathetic? If you want to describe the process and this entire whole thing, one thing empathy, empathy, emotional empathy, understanding and cognizant awareness of the other person. What do we have we're emotionally selfish human beings. We are. And we need to break that down to emotional empathy.
Because if you can't care about the person, you think that this is only going to stop at people you don't know. No, this starts with the people that you know. And like we said, what is one of the greatest forms of showing emotional empathy, we said to think about the person in a time of their absence.
And I'll give you one example of this. This is the place to mention
when the Prophet sallallahu alayhi wa sallam conquered Mecca, right, the victory of Mecca of a worker on the low tide and who came with his father, I was born Haifa. And he was blind. So he took the hand of his father and put it in the hands of the prophets, Allah audio Salah and sent him out of Salah My father wants to accept Islam.
So the Prophet says, I've listened to him.
And when he started to say the shahada will walk out of the little town and he started to cry.
And I want you to manage those of you who have accepted Islam, and who have your parents are not Muslim, May Allah guide them to stand you out of the army. And those of us who have family members that are distant from us that May Allah guide them the enemy. But imagine that moment when a person decides to come towards a law, how much how much emotion there is, what kind of elation you must feel Subhan Allah may Allah, Allah Allah de to come for those who haven't witnessed yet. So what kind of difference crying so the prophets I said, I'm assessed to him. Yeah, yeah. Well, there's not a day of crying. What makes you cry? Listen to what Abu Bakr said, Look at the amount of emotional
empathy he has for the beloved at least 70 So the other sort of law. I'm not crying because my father except it's not. I'm crying because I wish that they had that you were hold
thing that's in your hand was the hand of your uncle of Obama,
who died on other than Islam. Because I know that if he accepted Islam is more beloved to you than if my own father accepted Islam. And that's more than that. In essence, that's more beloved to
look how much awareness and love you care about someone you love, even in the motion of your in the in the emotion of your own happiness. That's love. That's a high level of love. That Abubaker the Alana had for the prophets, Eliza. There is beyond you can't comprehend this. Yeah, heavy Mohammed one line.
Can you eat food, the Sahaba they would eat meat. And they would say the Prophet SAW Selim did not eat this food.
They would sleep on a bed that's comfortable and dramatic. And he would cry in his last last moments and he would say, how, how much decadence and luxury have we received that we sleep on something the prophets I send him into the sleep one in his deathbed. But only Allah on? I mean, this is real Islam. Mallesh. Right. This is called a level of faith, where it walks and lives and breathes with you, or Islam is organic at that level, where you're constantly thinking of the Prophet Isotta Sadam, and it's mixing with your blood, in essence, it's not something we, you know, just wear and come on our holy places and just represent, but they live, it's constantly based on what the model
of prophetic emotional intelligence and the resource and taught them that
kind of love that level of love. May Allah grant us that really, and that's why people who are going through anything, anything in your life, the best, you know,
counseling and the best spiritual counselor, is the life of the prophet is also, of course, real counseling is much needed as well. But I'm saying I mean, psychological counseling, my apologies. spiritual counseling, in that essence is incredibly important, powerful, powerful for you to see. Okay. So he continues by saying,
There was a study done by Professor Albert,
excuse me, he says this emotional schooling operates not just to the things that parents say and do directly to children, but also in the models they offer for handling their own feelings, and those that passed between husband and wife.
And quote from Daniel Goleman.
precept Professor Albert Albert conducted a study on parents from Northeast Spain who gathered concrete evidence for on how the time mothers spent in joint activities with their children, correlated to their children's emotional intelligence, spending time with your family, which means emotionally investing in them. Right. So, the more time you spend an activity and something together with your children, the more that will be engraved letters were sent over 750 families, over 155 mothers and 159 children of these mothers participated. The study attempted to gain data on the following areas number one mother children spent time together. Number two emotional intelligence
number three emotional quotient inventory. Number four, a four trait meta mood scale number five, single emotional intelligence coefficient number six, responsive parenting. At the end of the day, they basically came to a conclusion what we just said, the more time you spend with your children and investing in them, the more emotionally intelligent they are. What does that mean the more lasting relationships that they will have the more happier relationships that they will have the more
emotional emotionally efficient relationships that they will have. Then he says, The next section of correcting the misconceptions of fathering, he said the Arabs at the time of the Prophet system took pride in their ability to conceal their emotions as much as possible and to conceal especially their love and emotions for their children process them would kiss Hassan Al Hussein and somebody will say you also you kiss your children.
Right? And he says, What do you mean? He said, I have 10 children I don't kiss them once.
Like as a form of praising himself,
but he's a human being Allah guides through the prophets on this person. So what are the prophets I send this aid to show him this importance? He says What can I do for Allah has taken mercy from your heart.
It's probably not very stern, but very strong messaging
and more
math and
what is it
right.
Yeah. Hola. Hola, como. That's right. So the idea being here is that
The prophet Isaiah said, I'm taught this level of emotional awareness with your children.
Meaning what this in what displays of affection. This is one of the most primary ways of parenting. And the reason I sent them a title.
And he says, as mentioned for two of the key elements of emotional intelligence, our emotional understanding and emotional awareness. As parents, this means we must completely be cognizant of our children's feelings, and how they will be affected by what we do, especially between the ages of one and four. And he gives a number of very beautiful examples, he says, To completely grasp the overall level of empathy exhibited by the prophets, Eliza. That's the whole point. I want, I want you all to go through those examples, because the whole point of that chapter is to give you practical examples, it gives about three or four, which I will leave you to inshallah to get into one of them
was the kissing of Hassan insane. Another one was when he stood up for faith and one of the Alana when fourthly model, the Alana would come to visit that also, there was also a salon process that would get up from his seat, give her his seat and kiss her on the head.
What do we do? Like, kiss my hand and etc, just fine. This is this is this is what we're supposed to do, right? We're supposed to show respect to our parents, we're supposed to show respect to our elders, we're supposed to serve them. But I just want you to understand, look at the level of love and empathy and affection from the Father, from the Father, to show that level of care and respect and love, that he would get up. And he would approach and yes, everything has its time and place and etc. So moral intelligence is the next section, section three of this book, he talks about moral intelligence being an integral portion of the rationality or intellect that Allah subhanaw taala has
given us that's part and parcel of why like we said, three components Maura, excuse me rationality, emotional intelligence, and moral intelligence. These three
he says moral intelligence is defined by contemporary scholars as the capacity to process moral information and to manage the self in a way that realizes moral ideals.
He then goes on to why this has been discussed. Because we live in a time where there's subjective morality. We live in a time where there's subjective morality, meaning what your morals is different from the guy's morals and that guy's morals different from yours, we all have different values. So there is no such thing as absolute morality. Everybody lives according to what makes them happy.
He says this, the idea of subjective morality is, is understood.
So absurdly, that in essence, every one he gives an example of people playing a game, imagine everybody, everyone playing one game, everyone has their own rules. So for you double, triple is different from them. For you out of bounds means something else, it doesn't if it if it, if it's crosses the line to you, it's out of bounds. If it touches the lines, it's not out of bounds. The other person is like no, the opposite touches the lines out of bounds.
So he says,
the absurdity of subjective morality in essence creates chaos. Right? That's that's the whole point of this section. He says, It revolves around the individual collective ability to actually realize the moral ideals one has adopted. This necessitates that a person possesses sound justification of the script subscription to moral ideals. Peter Kreeft, in economical jihad, his book, he says, Unless to principle are a certain in our mind as they are in fact, we will continue to treat this cancer with aspirin in our society will die. The first principle the foundation of social order is morality. Second principle, the foundation of morality is faith deen or religion, he writes. So he
talks about how moral intelligence is built and he says, What's the problem? He says, The problem in our society is that the liberal flip framework, places the pursuit of happiness above the pursuit of truth says and he quotes
John Stuart Mill,
and on liberty, the only freedom which deserves the name freedom is pursuing our own good in our own way.
Shift Makayla says what was considered good no longer mattered as personal feelings were sanctified. So in essence, whatever pleases somebody becomes their moral moral value code. He says the Quranic emphasis on good counsel loses all meaning because there is no common good then there is no common good. Every good is subjective to what a person sees, and that's not what Allah has sponsored, is centered the Quran, morality, what is in what is good, and morality and what is evil is clearly defined. He talks about another section called the Apple site, which talks about the idea of
thinking critically, and this critical thinking comes from the human beings emotional, rational ability to adopt first to first see and adopt truth. So he calls the
This after sight, your intellect has the ability to understand truth and to accept your otherwise a philosophy as a dean, which is noncom. Incomprehensible than what's the point? Right?
Then he talks about the idea of good and evil in relationship to rationality. And he says that good and evil can, in fact be rationalized. And he goes into long discussion that I spoke to you guys about in the first session, the idea of taxing autonomy collaterally, which means can we rationalize good and evil? What is truly good? And what is evil? Or is it understood purely through what Allah said, it's good, and what Allah said is evil.
The scholars had a huge discussion about it and reality.
It has some element of importance, but the classical discussion of it needs to be repackaged. And what does that mean? What is morally considered good, some of it can be defined by very simply, that which we collectively as human beings define as good. For example, giving charity is good,
universally agreed upon, and there's things that universally bad lying is bad, stealing is bad, and murdering is bad. And then collectively, human beings will make exceptions. Well, you know, if you're late five minutes, that's not really a horrible thing, right? That becomes a normative amongst society, certain practices.
And these are then defined by societies are defined by Social Code. And then there are those which are defined by
Allah subhanaw taala, ultimately. So hence, when we say that an action is good, we simply say that it is praiseworthy in the sight of Allah. And when we say that an action is, is evil, we simply mean that an action is blameworthy, ultimately in the sight of Allah. So as far as the rational, good and evil, no one disagrees that we perceive some x as being good, and others as bad. Of course, everybody believes that. So good and evil, rationally pertains to this world, is not the main issue because we can justify that through what people justify. But what matters more is what Allah defined as good and what Allah defined as evil. So when we say the story of Ibrahim Ali said, for example,
when Allah commanded him to slaughter his son,
right? What reason would there be to even have this command to begin with from a rational perspective. So the scholars they say, not every command of Allah is made in earthly good or evil, but rather as a form of exam as well as a form of a test. The command itself was never the was never intended by a law to even be actualized. But rather, what was actualized was the test of faith itself. When the test of faith was complete, the whole purpose of the command was fulfilled.
So we don't justify that through our normative rationality, who could command their, their child to the hilt, who could command to leave their children in the middle of the desert, like, he commanded the Iranian guys and he did that. So this is why it's important for us to understand our faith defines Good and Evil by virtue of the fact that we know a Lord who has ultimate wisdom for his commands, and ultimate wisdom for his forbidden says, and part of that is rationalized by us. And part of that is not known to us. Part of that is not known to us but their wisdoms can be can be expanded if we have the ability of some of those things, we don't have the ability, why does almost
partner forces us to pray five times a day?
Find that from you can come up with all kinds of psychological wisdoms and benefits. But at the end of the day, the ultimate truth is that we rely or relate on to Allah subhanaw taala, who defines first what is ultimately good and what is ultimately evil? So he does, he discusses this in a long breakdown and discussion between the classical scholars, okay, between the artists at school who are called the rationalists. They tried to rationalize everything in Islam, they said, There must be rationality for every single thing. So they tried to rationalize it. And in the process of rationalizing it, they use their own rationale to do away with some of the Shediac which, Hey, isn't
that what's happening kind of today in our time, people using their own rationality to say, well, this is not we're in 2021. Why do we have to do this?
And this is the thing that they're asking you to do is something normative in Islam agreed by consensus. For example,
all of this will be clarified in one simple example. Okay, and that example is story he relates in the
lesson that we have generated. D. He wrote here Joanna Deena Rumi, you know him as Rumi, right. He's actually from Von Stein originally that the time is on one side. So we call him Geraldine Belkin is from Bella, originally so anyway, he told the story of a certain sofa and Maha Mudra. He said one day decided to test the intelligence of his ministers.
This will explain to you the whole thing about what how to rationalize good how to rationalize evilness level. So he says Obama would call together the officials of his government. With the aim of testing their intelligence, he took out a pearl from his treasury, one of the most expensive jewels in the entire kingdom. And he handed it to the chief minister, and he questioned him, what is the value of this pearl? How much can it be sold for so the Chief Minister replied,
Sire, this pearl is of great value, it is more valuable than 200 Donkeys filled with gold, meaning carrying gold. So the Sultan then ordered I command you to crush the pearl, destroy the pearl.
So the chief minister, using an employing his rationality of good and evil, he said, I will not destroy this valuable pearl. I have the welfare of your treasury at parks, and to crush this valuable gem would mean disrespect on my part, to your treasure.
So the Sultan applauded him for his response and rewarded him with the Royal thobe. A robe of honor.
The Sultan then took the Pro from the chief minister and handed it to another of his court officials and asked them to determine what the value of the probe was. The person replied, Sire, this precious pearl is more valuable than half of your kingdom. May God protect this pearl.
So the Sultan said, crush the pearl. So the person explained Sire, my hands cannot move to destroy this value of pearl to destroy this pearl would amount to enmity towards your treasure.
So Tom praised him for his reply and rewarded him as well with a robe of honor, and then the manner called 65 officials in his government. Each of them follow the example set by the chief minister and give similar responses more or less the Sultan praised each one of them and rewarded them with the royal robes of honor. After testing all of the other officials. The Sultan now turns to a man named
yet and handed him the PERL. He said oh yes
every one of my officials has sent to this has seen this Perl you also take a look at its radiant light and and tell me what is its value? So yeah, it said, Sire, whatever value I'm going to mention this pro will be worth much more than that. So So thought ordered quickly crushed this valuable gem into pieces. So he said okay, he crushed him.
So yeah, I knew this will tons temperament immediately realized that someone was testing him. He broke the gentleman to pieces, and didn't even pay attention towards receiving a reward. He didn't care. He's like, this is the kind of ball I don't know what's happening.
As soon as he broke the pearl into pieces, a great commotion ensued people were like, What are you doing? You get that this was just you know, he's just trying to see you're taking it too seriously, bro, you're like when certain countries or some country they tell you to go and get out or you want to come afternoon or else bla bla, man come to our home. So that's just the formality that they don't literally mean come to my house right now this moment and have coffee and tea and
so check this out. One of our American brothers May Allah bless him, you know, American students, he doesn't know this kind of behaviors grew up in America like all of us, right? So the guy says come to my house Ricky's like okay, no problem.
So the guy's like, buy a ticket, he takes them he makes tea and coffee. And then later on after dying of laughter they told him bro that that's just a formality. They don't literally mean
and especially like you know, if you're if you're in a if you're in an apartment building and you have like, you see the guy how this is the other way STEM is so beautiful. He has he has groceries in his hand. Every single time they say Come Come eat our house. I wish I would say yes every time inshallah anyway it's just it's just a formality. But as Allah is fellow, he actually took it seriously. He's like, crushing it like he's crushing it. So he crushed the pearl the gem is one of the most valuable things in the kingdom. So as soon as he broke the Perlan two pieces, great commotion and Sue chief ministers, cursing and swearing by Allah this man is a disbeliever
ungrateful, showing no regard for valuable gems belong to a salon, and he had replies respected brothers, which is more valuable the command of the salt dawn or this pearl
oh people in your site the pearl is more valuable than the salons command. I could not
dismissed your command and like a polytheist turned towards the purple.
To remove my sight from the King and turn towards the pearl is equivalent to shit in the love and obedience towards the king
EOD continued respected SIRs is the command of the SUTA and more valuable or the pearl, I will not move my site from the Sorbonne, and I will not turn my site to the pearl like a polytheist Oh, you unworthy once the actual Pearl was the salons command. Allah,
you still broke the pearl. Anyway, all of you broke the pearl of the Sultan's command. When he had explained the secret to the ministers. They were all humiliated and disgraced by his understanding.
Shouldn't Mikhail then says submission that involves ignoring the intellect when faced with revelation from Allah is what we would consider the true position of prophetic intelligence, which is embodied by the Prophet Muhammad SAW Allah and Islam. And that is why he is called in is earned in our faith as the most intelligent person because he was a worship of Allah subhanaw taala. And what did that worship entail preferring your desires to the desire of Allah to the will of Allah subhana wa Tada that's why you're a Muslim. That's why your name is Muslim, the one who submits to the will of Allah subhanaw taala and that's why the prophets have said and how do you think before
the end of Mammon no lie you don't have to have a clue how Tada Ali magic to be. None of you truly believe until your desire follows is in accordance with a compliant complimentary account.
accompanies or goes with what I have brought meaning the Sharia, deen of Allah. And the sooner Rasul Allah, Allah, Allah is
powerful. This is how we should understand rationality, everything prior to this, what the more Tesla said and who there actually is and the batteries and by the way, one of the things I have a concern with with this section of the book is that shifter Mikhail, only, like I said this to you before, he only limits it to the Killarney schools. To the rational schools, the rational schools are machetes, and the magical realism and the more tentative who they are completely against and completely does not refer to scholars like me Tanea, and also the authentic scholars, and what their views are, which he actually explained. In this section I just mentioned to you submission that
involves ignoring the intellect when faced with a revelation from Allah, is what we consider the true position of the prophetic intelligence meaning what, let me translate that for you. Don't use your rationality to something Allah commanded.
Your rationality and my rationality will constantly differ over what we see as ultimately good and evil. But Allah subhanaw taala knows better for us. And once your rationality has reached the level of existence of God, that rationality in every instance where there is a wisdom will be able to understand the wisdom of it and in areas where you cannot there is no comprehension, you submit to the will of Allah in those areas in those specific areas.
So he says here, the last sections will end with inshallah. The struggle of the Muslims, in the postmodern era, in many ways resembles the early debates of the authoritive nature of Revelation, when it seemingly clashed with the modern minds of their time. Today, we struggled to convince ourselves of high position of Revelation when it clashes with political pragmatism of America and much of the world. The political pragmatist arguments pivots around one question doesn't work. They judge truth only based on the practical consequences of something. For them truth is not an objective but rather a tool to solve a present a problem presented by life. Amongst educated
Muslims, we are witnessing a rebirth of rationalist understanding of the intellect due to scientism, and modern philosophical and political thought. For the modern mind when the intellect is in conflict. With Revelation, the latter must be privatized and removed from the public discourse. The problem is that the desire of those who wish to be free from dogma and irrational social constructs blinded them from the short sightedness and limited nature of intellect basically, simplify the one statement I love the Allahu Anhu says if the entirety of faith was based simply on rationality then you and I wouldn't when we wipe over our socks wipe
on top we would wipe on the bottom you know when you do mess we wipe out your socks what do you what
do I find bottom what's on bottom?
Okay good because that's not design which was just making sure because you know sometimes kind of Allah you ask somebody they like you up on the bottom I said, yeah, no, that doesn't work that way. So it's good that we so we learn it's not you know, we should there's no, there's no shyness in knowledge. So yeah, you wipe over the top of your socks you don't wipe on the bottom. What a beautiful it's
All right, ready to give me the rationality? Why do we Wipe Wipe out? Some you know, why don't we wipe on top of the sock and not on the bottom?
Yes.
Because the bottom is dirty, so we don't want to dirty your hands. So leave the dirt and pray with clean cleanliness, right? Anybody else? Yeah.
You would make your sock soggy. Good. So you don't want to make your sock soggy. They get athlete's foot and all kinds of stuff, right? Anything else?
Yes.
Allahu Akbar.
She's right.
Exactly right. I didn't hear your name. But anyway, that's that's, that's exactly. The prophesy. selama said to do. So.
That's it. There is no rationality. You can bring about wisdoms and some of those listeners may be right or wrong. Let's say for example, the bottom is dirty. Okay, if the bottom is dirty, shouldn't you be cleaning that to begin with? If somebody says for example, it will get he'll get it'll get soaked okay, it gets soaked from the top as well. Have you been so different? So those rationales are not set by Allah in the Quran or sunnah of the Prophet Muhammad Ali, south of Sudan, Cliff, in the millwork of Al Cohn, I should set this stop where the rationality, the understanding of the Sahaba and the early generations stopped. Right? This is where it stopped. This is where we somebody
asks you why Allahu Allah, I believe God is Lord. And he commanded me to do this. Why you go counterclockwise around the Kaaba, because the solar system and no have you stopped doing that none of those discussions are valid. Allah said to do so. Period. Somebody says, Why do women wear hijab? Somebody starts the whole modesty discussion. Oh, Allah can appear first and then you can discuss anything about modesty and this is us that and all those all those rationalities come later, the primary rationalities? Allah said so, do you cover because of a man or your husband? Absolutely not you cover for Allah do you actually cover for modesty? No you don't you cover for Allah. That's the
primary reason this must be ingrained in the mind of a believer.
So he says even though fame Rahim Allah
says if we only use our intellect or listened, I will skip that section.
Okay, we have about five minutes to to cover these these these portions Inshallah, moral blindness and weakness, he says, and this is where I also have a slight disagreement with the author. He said, the first responsibility of the intellect is to know Allah to see truth as truth and to see falsehood as possible. The first rationality, the first responsibility of Allah, this first responsibility of the intellect is no I'm sorry, yes, I agree with him. The first responsibility of intellect is to know Allah subhanaw taala, to see truth as truth and to see falsehood as possible.
This is what's defined as knowing that Allah subhanaw taala is the exists and we must obey Him and we must know him. It's possible to Allah.
And this is a present
in sort of Baja, where Allah subhanaw taala says, Wherever it turns away from my remembrance, he will have a life of narrowness and unrest and on the Day of Resurrection, we will raise them blind they will say, why have you raised me blind while I had sight in my lifetime and Allah will say, so, it will be that our revelations came to you You disregarded them. So you will on this day be disregarded meaning acids, the person and the human being, their first obligation is to know Allah subhanaw taala and his existence, this is surah Taha, I want 24 to 126.
Okay, we will, we will stop here and Sharla surgeon and we will finish the book on our next session, and our next session we're going to be discussing
how do we come to understand rationality and use it for a framework of moral intelligence? How should we use our intellect to to understand moral intelligence, and then five aspects of moral intelligence having a moral compass, developing moral commitment that, in essence will bring about change in one's behavior, when you understand the commitment of the prophets like Selim and how he ingrained into the companions? How to change behavior. So that's the next session insha Allah azza wa jal, which will be not
next Friday.
I'm sorry it will be next Friday.
Yes, it will be next
Friday Inshallah, at this time, we ask Allah subhanaw taala to allow us to be of those who understand our own emotional awareness to be of those who
teach according to the guidance of grace
Muscle on insulin and be aware of other people in empathetic as the Prophet Muhammad Ali sauce that I was, and for us to truly understand and to deconstruct some of the things that we were raised with, we grew up with, that must be deconstructed in order for us to be wholesome human beings aware, as well as teaching a level of awareness in our children, emotional awareness that will make them complete human beings. And that is what it means to fully
live and implement the Sunnah of the Prophet Muhammad Salah isn't when you reach that level of emotional awareness where you can you can think of another when you're interacting with them. But when we have emotional stinginess and selfishness, that just goes away from your mind because at the end of the day, it'll just be Neff CFC myself myself, you won't care about others. May Allah azza wa jal blessed us with that type of intuition and grant us the ability to follow the Prophet Muhammad is also I'm in every way and to effectively communicate according to the prophetic guidance of individual law. They send them off with a meal service and
what I'm starting
to suffer for today. Exactly.