Prophetic Communication #06 Commentary on With the Heart in Mind
Channel: Hasib Noor
Series: Hasib Noor - Prophetic Communication
File Size: 52.70MB
Episode Transcript ©
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Los Altos service will allow you to separate we no longer cellular. Have you been on a beat Mohamed slice and fit our wedding will sell you their home or selling America have you been able to meet him homicides infidelity? Along with cellular Have you been on Amina Mohamed Salah la Hollywood cinema, Coloma liquored up with vacuum robot Wakulla Malefor undegraded, Latino, all Praise to Allah subhanaw taala who knows we reveal and knows what we can see Elon even knows what the animals feel. We thank him we praise him in on him we have alliances to Him we will return to for true guidance. We asked him to send his peace, his blessings, His mercy on the best of human beings and prophets
Muhammad sallallahu alayhi wa sallam on whom he prays until the very end of our days, we asked him for steadfastness, guidance, mercy to never lead us astray for him to save us on judgment day.
We're continuing with Shaw, this is our final session on the somatic commentary by the book by Chef McHale Smith called with the heart in mind, prophetic emotional intelligence.
And we are discussing the section which is called moral compass, and will continue until the end of the book. So he says the vanguard of moral intelligence is having moral compass that is calibrated to prophetic ideals. And this is an important concept because of course, your morals and values dictate your behavior. And your morals and values also dictate what you feel is correct and what you feel is incorrect. And also, it is a means of seeing what is appropriate in dealing with people and what's inappropriate. So if you see something as immoral,
you will call out against it or you will at least be able to as the Prophet sallallaahu Selim assess Maga Amin como con for your your Obeah that whoever sees a monkey is something that is wrong, they try to change it with their hand in the midst of their family history recently. And if he can't then with his tongue. And if he cannot do that, then at the very least, he hates it or she hates it in their heart. And that's what we're not even in the process of this is the lowest of, of faith. And what's unbelievable is that that moral belief is in their hearts, it still remains as wrong. But when this changes, this is a lack of moral compass. Well, we see what we face today in the sense of
moral let relativism people just arbitrarily deciding what's moral and immoral. Your morality is different from their morality, there's no more universal morality, even to the point of,
of what's considered death is now you know, people saying it's up to themselves and what they decide what is a moral and moral when it comes to their own life, which becomes a serious issue in general.
So he speaks about this in this section, he says, narrates in the hadith of wildness. While this was the son of madmen, that the prophesy seven once said, you have come to ask about what's moral and what's immoral.
The process some said he, in reality, this is a little bit of
an issue with the transition, because he says, You asked to came, you have you have come to ask, what is been what's righteousness? How do you understand what is good? So he translated that as morality because, you know, it can be I guess, certain things, but in general, it's better or encompasses morality, and more than that, and then he said, Yes, I have. So why this? I said, Yes. And the prophets, I sent him a clenched his fist and he said, and he hit me on my chest above my heart, meaning like, in a very, like,
form of drawing his attention way not in order to hurt him eating just like this. And he said to them, ask yourself, ask yourself is Stephen Colbert, right? Or ask your heart?
Ask your heart lobbyists. I'll ask your heart Ask your heart lobbyists law, repeating the three times for emphasis. He says bid. Piety consists of the actions that put your soul in a tranquil state,
and do the same to your heart while immoral actions are those that scratch your heart and prevent it from being in a state of rest and peace, even if some of the greatest jurists or whoever tells you that such and such action is allowed.
So, this sense of internal moral compass is found here and this hadith of the prophet is Autocentre what is known as being corrected what is known as being incorrect, what is known to be righteous and what is known to be wrong.
The hadith tells us the significance that the average person will have and is born with this moral compass. And there's elements which can be changed and elements which can be taught. So the prophesy sentiment says that a person is born in the natural state of fifth law. And fifth law is that natural tendency to know what is good and what is bad. And fifth law is also the natural tendency to know our Lord our Creator. We're born
With this natural inclination to turn to God, that's why when you see
people who are in extreme danger, even if they're atheist, what do they say, oh my god, well, who will make you put programmed you to say this, they'll respond and say, it's a product of nature, or natural environment, this is a cultural thing and etc, but that deep call into kala to Allah subhanaw taala. Allah mentioned in the Quran. And among the fifth Allah is also to know what is right and what is evil naturally, instinctively, that this is this is something that's not right, this is not something that's correct.
And these are the practical steps for calibrating moral compass are the following six. Number one, keeping the company of the righteous says keeping income and this is what the prophesy statement essentially did. And beautifully mentioned, in what's called wha Ha, oftentimes, it's known that Maha Brotherhood was something the prophets I send that did by pairing a companion with another companion in Medina. But Subhanallah, the prophets, I'm actually did this three times. He didn't just do it. In Medina, he did it two times in Mecca, and once in Medina. So this teaches you the importance of this even at the earliest stage of Islam.
And the notion here is that being among
a community, which shares your moral compass invalid, you know, bringing your children amongst other children who are facing the same struggles and have the same values, if you don't do that, at the very minimum, you're allowing them to assimilate and adopt to others who have a value system other than yours. And you can't use this excuse that, oh, we should be socially, amalgamating what society we should mix with society. You know, nobody said, stay away from society. But know that if you're not the one that's, you know, how, putting them in an environment that will have an effect on them, subliminally teaching as well, then they will learn from others no doubt, they will learn from
others, and especially now, when it comes to morality they will definitely learn from from so many other kids will say what is wrong with them? What is wrong with choosing such and such? And that's why Subhanallah I made a statement and I joked with my friends, and I said, look at the statement I made and look how controversial it has become. The standard I made is that Allah is the one
that gives us our identity.
You understand this?
Allah is the one that gives us our identity.
Allah says sort of hedge who is American? We'll see. He's the one who called you Muslims. How often do you identify as a Muslim? Now, because people believe in this intersectional identity kind of political kind of stances social stances, they believe that they have multiple identities which mix in within one and then they call themselves whatever they would like and self identify. And then this, of course, goes into many other aspects of your identity. And what you identify with, you know, I'm a mango lovers of philosophy. I demand a political party called the mango lovers method, just in general. So in that case, we understood that our centralized moral compass and value system
is not in the sense what Islam has delineated our values. And hence we call ourselves that by what Allah identified us with, we identify with what value system we believe to be most important to what encompasses our identity. And that's why I said to my friends, I said Subhanallah, something that was unheard of when we thought it like for like 20 years, you would not even question it. Now, Muslims question What do you mean by that?
Allah is the One who assigned our identity. Now as the most controversial statement for Islam and Muslims, it's so relieving. It's a really big thing. I don't have to think about anything else. And that's why when people fight, especially Muslims now fight with each other,
over things they've attributed themselves.
And they differ over these things that are within Islamic, you know, identity. It becomes it becomes Asami and become something it's reprehensible. For example, the Motherhood is a wonderful thing. The modahaus are amazing. The mme are essential to our understanding of faith. But if somebody says Jeremy amalickiah, into Hanbury or your Hanafi Shafi and then wars erupt, based on this, this awesome yeah, this becomes this was not your identity, your identity who was synonymously as Allah subhanaw taala says, You can't use meth heads to fight with each other.
You can't use this identity as if you're the safe sect of Islam because you're your medic, you should commit right, no matter who you know, from Brother brothers from Guinea Malachy philos there's no
Africa, all of North Africa, right? Yeah, there's some Hanif ease in Egypt.
Mahana fees and trophies in Egypt. Yeah. Yeah. But, and then now there's 100 is going through the world. But anyway, the point being is there is you cannot use these identity markers even within Islam as a form of demarcation and separation and lacantina culminating to be your dean, to me remind you to be your way and be my way this is not allowed. So at the end of the day, no matter what you even follow your teacher, your mother, him or an athlete or school or whatever, as if it falls within the greater corpus of Sunni Islam as a member of Safavi said, you're not allowed to use that as a marker of division and most people, even if you believe somebody's following something
wrong and something that correction is from within Islam, it's uncrushed outside of the fold of Islam. So that all falls under the moral compass being under the company of the righteous.
If you see and perceive the Muslim ummah to be misguided, except your group, you already have a problem. And there's a problem already. And that's why the prophesy son has a number of Hadith. The one first one is if they can be Salah dellavalle.
It's a very beautiful powerful heading, he says, static is a word which means to stay and stick to salad. That album is an expression in Arabic, which refers to that large body of people. What's a salad salad isn't as black. And that refers to if you see a hole you know, she stadiums right from the top, it looks like they're all one giant thing. And they go closer and closer. Oh my god, 210,000 people, right? So those heads all together collectively create like this giant black wave. And that's what the process had meant. Stick to the community stick to the vast majority of Muslims. This hadith should be a principle in life. If you're part of a group or an ideology or belief that's
trying to create an exclusionary circle from the rest of the Muslims. question yourself. Question really, if some group is claiming were the only saved human beings everybody else is false. For the Muslims question yourself, question yourself. Problems, I suppose if it can be so out of our stick out to the to the vast majority to the vast body of people.
How do we reconcile this with what we've been measuring said? He says,
Stay with the truth even if you're alone. Okay? Yeah, stay with the truth stick for the truth. Even if you're alone does not mean you're alone and the whole world is wrong. And the whole world is, is on falsehood. That's not what the statement means. It means if you're upholding the heart, and even in this right, you're standing firmly, then stand firm. This does not mean the truth is only with one human being everybody else is wrong, which has been misinterpreted by many people. So again, keeping the company of the righteous gathers Muslims on a moral value system that they can unify on and what what has caused the Muslim Obama's detriment and downfall more than division and and
What has done that more than Muslims thinking, you know, I'm so right. I'm going to separate myself from you. And you your party, go your way and me my party go my way. This has caused more problems and the Muslim on my then the enemies of Islam, defeating Muslims will never go to philosophy. Ask them. I asked one driver and I said, Can you tell me what the main problem was? He said, You think the main problem is occupational, that's not the main problem with us. The main problem is Muslims that are shown us out, and Muslims that refuse to stand with us and Muslims that refuse to help but he's like, our problem is there it's not.
You look at 1967 method, seven nations, and two or three sold everybody else method.
History is very important. That's why when you read history, you start realizing certain trends. Salahuddin takes goods. Right after Salahuddin dies, three of his nephews fight with each other over the over the rule. One of them goes to the Franks and says to them, I'm going to give you the keys to clubs to help me win over my cousin's
his name was hockey. Now he's fast and not hockey. Right?
This is the reality read history. And that's why when you read history, you start to ask yourself a few questions. Number one,
where did they get this power from the people who are in power now, where do they get it from? Their clients of occupiers and colonizers and number two, you start to ask yourself, what is it that got us here? And when you ask yourself that question, you'll start to realize the bigger picture of uniting Muslims on this moral compass. It starts from the community. I'm talking about here right now in Austin, when you know
The importance of this you start to see the importance of having a community, you start you start to see the importance of why the Prophet Muhammad gathered people and the Muslims on unifying beliefs and those things we differ on Ask yourself, is this differing like a cause of disbelief outside of the fold of Islam? If it is yellow assault, we have to solve this issue. You're trying to be friends with somebody that says we don't take from this.
We only take from the Quran all these men read the other day and all these men made up 300 years after the Prophet Muhammad SAW suddenly the Hadith. You say, Okay, let's just sit down and talk and you know, fix this issue. If it's not you pray with your hands here. You they pray with their hands here. You move your hand and touch shadowed, that person doesn't. Brother Malik. Hold it like this? Because he's mannequin? I guess, right. Oh my god. Some Malachy see that anyway, my point being is, these things don't matter. And that's why one of our teachers isn't beautiful what this is from among the things the prophesy cinema says in Allahu Allah and blew us away who Allah does not look
at your shapes and bodies. He looks at the taco that's in your heart. So he said these things you learn from a teacher, they have a dealer, they have evidences, and they also the people you're talking to learn from teachers who have evidences. So let them follow the evidences that they follow. If you have the ability to have a discussion over them. That's your that's your that's your prerogative. But to defer over these things is ridiculous. Just make sense. And we still do wound siding and meet and all of these things. It just causes more division. So the keeping the company of the righteous not keeping the company of the one who has a segment of his idea or whatever, that
build the moral community. And we need to work on this here in Austin for sure, of course. Right? We did want you to work on building that more.
Yeah, not my way or the highway like more let's share different foods like Uber Mensa Copperleaf hello or biryani, right. And other foods as well from the this is one of the primary ways because the prophets I said well what's the first thing he said when he came to Medina?
I've just sent him so salaam can only be done with people who have affinity with each other who like to see each other Hey, somebody thought I haven't seen your logbook you've had no and then number two
I think you can feed people and that's why our teachers there is not one this is also my one of my friend who was and as our Chief General the one he sent us as well. He says we would not go to the home of a chef except that he fed you based on this hadith waffling
so yeah, I knew we should like on Fridays few people
don't like pizza would be good. You come looking at me with
because I see faces that they want pizza Aloha them. We're only
in Charlotte but this is a good thing. Why? Because look, honestly it's a way to bring people it's a way to give some time off the more the community grows hire babysitters, let the mothers rest. Let the father have their haven't have a moment of socialization I have a moment of does Saturn was not method. Okay, number two were citation of the Quran with understanding and contemplation. So our citation of the Quran gives us moral compass. Yes.
Anyway, and he wants to continue to highlight so we mentioned all the beautiful honey from the prophesy sedimentary video. So number one, he says I've shut down watering, watering Motown, he says, spread the greeting of peace and the greeting of peace is not also just insane. It's also an action. And number two, of course, feeding people and this is feeding people in general also to take care of the needy in the community. So if you're, if you're a community that takes care of the weakest amongst you, that means your moral value system is high. And people that can look up to what's the role of ham and to join the ties of kinship. Don't be don't be the one that's breaking
the ties. If someone's breaking ties with you, the prophets I said what he said, couldn't do Abdillah enough to let's economically learn how to
be the one that is that is killed don't ever be the servant of Allah that that kills. So similarly if somebody's somebody's breaking ties with you, is not the same as you breaking ties with them. And that's why the prophets I said in the Hadith, the best person was the one that goes in and with the one that's breaking ties with them, joins the ties of kinship. Have you heard anything besides them? And then he says will silo be daily when NAS Nyan and pray in the night which means look, you have three things devoting to the whole world, give some time to Allah subhanaw taala prayer in the night which shows private devotion which is the height of sincerity and while people are sleeping touch
full agenda to be certain you will enter paradise in peace
and fasting of course and also in the Hadith and rewire of imitation. The Prophet SAW I said I'm actually also said a number of things. He says spread love among you to have this is an addition to the same speech and even his younger sister
Mm hm. And also the prophesy sentiment set in the same speech mentioned a little hotter than sad. I belong and Coolio. Flugel love Allah with all of your heart meaning you're a badass should stem from the love of Allah subhanho wa Taala and mana hub Allah hub the
hub a hub the line SLT, the one who loves Allah will try to make a love the love to his people. And that's why if you want to make other people love to them, you're not gonna do with a frown spoke to a brother today after football. And he says you don't our culture's. It's widespread that people hate Islam, Muslim society. Why because they attribute people with frowns and religion. People yell at them, and religion, people who beat them when they memorize the Quran and things like that with religion. And that's why you know, Sheikh Mohammed Al Assad, you've heard this from me before, the great as a scholar. He said that half of the world's kofler Disbelief is attributed to people who
claim to be religious, but we're a bad example to others. Sofala now is our number two of practical such recalibrating moral compass re citation of the Quran with understanding and contemplation.
Number three, studying the life of the prophet Muhammad slicin Because you get to see that in practice, see that in the visa lesson, you see the application of revelation number four
humbled dua before Allah subhanaw taala continuous connection with the laws number five, learning the Sharia Island forcing it on yourself
before trying to apply it on others. Number six, repenting to Allah and avoiding sin. And this is all from the ayah where Allah subhanaw taala says
yeah, Johanna Deena Tapachula your journal looking for Connor? Right? Hola. Oh, you believe
her fear of Allah be conscious of Allah. Allah will give you a discernment between right and wrong. And he will forgive you your sins. Allah's grace is tremendous.
And this is why he should Mikhail he says one of the names of the Quran is for fun to discern between what's morally correct and what's wrong and also what the prophets I said and I said a man is on the Dean of their closest companion. So be wary of who your closest companions are. The next section our moral commitment he speaks about
when Allah subhanaw taala says, the Quran and this Deen has been revealed to the prophets I seldom is hardly new, third bit heavy for others, so that we could strengthen your heart. So that strength can come from internal moral commitment based on the six things that we mentioned to you earlier. And that's why even I bounced out of the allowance data and who he says something very beautiful from the Prophet Muhammad slicin him of how the prophets I sent him a ingrained this concept of moral commitment. He said,
The Prophet sallallahu alayhi wa sallam
that I have become my hair has become gray
because of solitude and solitude,
solitude and authority idea, because it's all about the day of judgment and the resurrection and the responsibility of the prophets and so on and so on. So, the Sahaba asked the prophets I said, What in that sutra? Is it that gave you gray hair? Is that the stories of the prophets of the destruction of the previous nations and the prophesy? centum? It says, No,
it is the area where Allah subhanaw taala says, First stuck in come up with
stay committed as you have been ordered, stay firm.
Persevere, commit to what you have been ordered with. Allah subhanaw taala told us and he says that order and command is what made my hair gray over everything else, the day of judgment and the past nations and destruction of societies. So chef McCann says the prophesy some understood the gravity of the command for consistent commitment to the message. And another narration the prophets I was asked my companion for comprehensive advice. So he said to me, what I meant to be left on was stuck in say, I believe in Allah and then stay committed to that. He says, How do you develop moral commitment? He says three ways. Number one, certainty number two, optimism and number three, unity.
The first one certainty is regarding one's own morals, subscriptions that you believe this is from Allah and he was better than you and I, I think, Allah
knows where the good and bad is in our lives. And once you submit yourself to this, then you won't question whatever Allah commands and you won't question whatever ALLAH forbids, even if your mind can't rationalize it, you say, You know what, Allah Allah.
Allah, Allah knows better.
And this will allow a person and that certain
Think that Allah has
revealed what is ultimately the best for us
to submit to a certain level of moral commitment in their certainty. The second is optimism, optimism. And she's Mike McKay says these are after having certain moral subscriptions, they work to remove all negative emotions surrounding their ability to live by those ideals. What does that mean? We say, Okay, you have to pray five times a day. What are some people do So Muslims forget now muscles? Oh, sorry, it's so hard these days. It's impossible to pray while you're working. I have to teach all day and I have to work all day and you recreate all of these imaginary fantasy things? And when you look at it really what what's stopping that person from, from fulfilling that? It's
literally their own will?
It's literally their own? Well, I'll give you a few examples. This was
one teacher, she came up to me and she said to me, that you know, she, if I have teaching from from this time to 5pm, and it is impossible for me to pray. Impossible.
I said, you don't have breaks. They're like, No, we sometimes don't. They don't give us breaks at all. And it's not possible in that amount of time, etc. Ball. I said, Have you asked and I'd know but it's very difficult. I said, please ask.
Please ask, what do you have to lose? Look what shape on built in the person's mind, oh, you might lose your job. And they might think of you as like an extremist, fundamentalist, and manly all these things that come to your mind. So guess what happened? I said, just ask and then come back to me, then we'll deal with it. If that's the case, they would ask No, it's not worth it. They gave me an extra 20 minutes. I appreciate it.
And these stories are so many, why what's missing here? Moral optimism. First of all, certainty that optimism is how Allah will make for make away for you.
Right? Allah says in the Quran, what tequila, where he left us in right? Allah will give you from ways you never understood.
Why. And another I write, be conscious of Allah, He will find a way for you. These are out of the Quran, we have to believe and it's not something that we say, okay, everything's in my hands. And if it's if I can't perceive how this will happen, then I'm not going to do it. So moral optimism here
Muhammad is like, sometimes, you know, when brothers and sisters, they say that they don't have time to pray, but they have time to go have a smoke, for example, and drink
or drink Starbucks, or I'm not joking when they say oh, so and so is going to get us lunch today. And they're gone. 45 minutes, like more than the time that's allotted, the director all of a sudden becomes very facilitating, when they're bringing you your McDonald's, right.
So we have to have a level of, of seriousness with our faith, by not feeling shy to ask, in fact, one, one person he said something very beautiful. In fact, when they asked time off for Juma
they did not tell them I will make this time up for you. Because he's like this, the, the job should should facility for you. Unless they ask you, Hey, do you mind making up the times like that? How often but why should I feel like I owe it to them?
You guys understand the concept? There's a concept here. The concept is Why do we feel like we have to do extra to Oh,
if it's not being asked of us, all these problems coming from
Think about the creation of humanity. Right?
Exactly. It all stems from this element of certainty with the fact that we've been placed on this earth to worship Allah subhanaw taala. So when you when you're,
you have a sense of negative emotion towards how you're going to live that and all of these things come from Shavon in turn stopping you from doing that just have strength. And that's why I tell brothers and sisters look.
And really, Milligan gets you the best of jobs and challenge you're not ostracized but when especially when you're going to a new job the first thing you should do is once you've been given the job as Jomar and someone
take advantage don't sit there and wait when it becomes awkward then and you're like hiding your salad go immediately so there's no reason to hide or anything I pray I need to tidy space if you have Zachman will fit right I also need to go Joomla I will be I need off from one to whatever 145 or whatever the time is. Please give me that time and that's it. And they ask okay, can you make up the tenancy? Yes, no problem. I will actually take the first morning break and then we'll add it to the lunch free Oh, thank you very much. No problem. But a lot of people do they do. Many years later, okay. Sometimes people become more more practicing and they pray we understand there's no
problem. But then hey,
I actually haven't been going to JAMA, can you please give me that time for me to go pray to the in the mosque, I appreciate it, thank you move away life after number number three form of building moral commitment unity. We've already discussed this in Great Lakes, unity and finding it among people. The second the next section regarding moral sensitivity and problem solving. He says we connect a particular positive notion to the action perhaps kind of nice or thoughtful. Prior to moral education, children don't know how to label the feelings of jealousy or anger. So when you teach them that, you know, this feeling that you have had comes from a certain element of a value
system that you that you that you believe in, says they don't know how to categorize something as bad, even if they identify that something is not as it should be. Islamically speaking, it is the duty of parents to teach their child how to appropriately labeled the moral quality of an action, if they fail to do so popular culture will teach children how to see the world. This is morally good. And this is morally bad.
So it's okay for you to steal pens from work method, because it's not a big deal. You know, when you can when your kids say it's not a big deal, and it's a big deal in Islam, Southern southern navigate, but you don't want to be one day learn. It's not a big deal from your own actions. Oh, it's not a big deal.
So you have to create a big deal, you have to see that as well, not because of your own children, but for yourself.
He's at this level of education provides them to move forward toward fulfilling the role of Khalifa when brother Muhammad was mentioning that Allah placed us on this earth to be those who deliver a message to others. And that message is the message of Islam. All of the prophets were fulfilled. And then when there is no more prophets, the leaders of Muslims were called for the firm. And after them, every Muslim is a Geneva Khalifa with what a successor of the true faith of Allah your representative, no one's telling you hold a sign outside of your office, you know, in Job, this is the true faith except Islam or you go to somewhere else. That's not what we're referring to live it.
And if you get the opportunity when people ask explain it, and if you have the opportunity to develop that conversation, to deliver it and live it that that's the main conceptualization.
And he says here,
the idea of moral what's morally right and wrong by nature is evaluated in developing societies. So the person using these forms of moral values to pass judgment on situations in which they are in our for example employed, moral idioms are also action guided because they tell us how we ought to act in a given situation. He says in France, if you remember this,
in France, days before I penned this chapter,
an Algerian woman was denied French citizenship, because she refused because of her moral identity. What was her moral identity she refused to shake hands was an unrelated man.
The lady the man was she she passed the test got the whole thing when it came to the time of citizenship. They want to shake your hand, she's like, I'm sorry, I don't shake hands. They said, Okay, we I'm sorry, we're not giving you a citizenship.
Based on a handshake, this is true. This is I remember this.
And for this, she was denied the privilege of French citizenship. And they're not stopped. They just ended, by the way, another organization this week, who was calling out against Islamophobia in France. So they're the fascist country, Allah knows. Why is it that country that bears the flag of liberal values and enlightenment, according to liberalism, feels the need to regulate moral judgments and values on other people. If you don't accept this, you don't, you're not part of us.
Without a shadow of a doubt, increasingly, progressive societal trends have thrown a deadly left hook at prophetic ideal of moral intelligence, causing our religious identity in our knees to buckle but we need not lean against the ropes. Over the last few years, it has become increasingly interested in studying the major societal trends regarding ethics and morality. And this is why the Sahaba like Khalifa million when it came to the Prophet sallallahu alayhi salam he said this beautiful Hadith he says that
can a nurse YES or NO NO Rasul Allah He sallallahu alayhi wa sallam Manuel Hyde will come to us and who are the Shah Muhammad, are uniquely he says, People used to ask about the prophecies about everything good, what should we do? How good is this and what what are the things I need to do is that I used to ask about things that are evil.
This is not because for me to do them.
i Because I fear falling into that evil so I used to ask him, and he continues by said, O Allah's Messenger, we were living in a time of ignorance, and an extremely evil atmosphere. Then Allah brought to us this good meaning Islam. Will there be any evil after this good
What a beautiful question. And what should we do in that, in that time? Prophets, Allah Islam? I said, Yes, that will. And he says, Will there be any good after that evil? He said, Yes, but it will be tainted. It will never be as pure as it wasn't the beginning.
And then he said, I asked what will taint it? And the prophesy sound says there'll be some people who will guide others, not according to my tradition,
you will prove some of their deeds and disapproval of some of some others.
And then for the facade, I asked, Will there be any evil after that good? He said, Yes, there will be some people calling like their callers at the gates of hell.
That's how many there will be calling people.
And whoever will respond to that call will be thrown with them into the fire. I said, O Allah's Messenger, will you describe them to us? Describe them to us, and the prophesy ism says they will be from our people and will speak our language.
And I said, What do you ordered me to do if such a stage should take place in my life? And the prophets I said, and I said, stick to the group of Muslims, majority of the community. And that's why the hamdulillah our Ummah has been protected from something prophesy, sadnesses learned touched me Almighty Allah banana.
And this is a this is a a genuine,
honor, my Lumo will never agree and have consensus on misguidance.
And he says, stick to the group of Muslims and their Eman. We don't have any now. Where are the emails, there's really not a female. So when there is no email, you stick to the group of Muslims. And you don't create chaos. You don't create chaos. If there's opportunity to gather people on Hey, you got to be there, there is nothing that he said if
there is neither a group of Muslims nor an Imam. He said, Then turn away from all of these groups. Even if you were to bite on your teeth with the roots of a tree until you pass away.
And that's overtakes you while you're in the state. Meaning turn away from from chaos. Stay away from chaos, focus on what will better your situation and your life. And that's one process and another Hadith and any data to fit how gibca he articulates, that rebelled in times of massive killing, is like migration to me. And there's other narrations of this, specifically for scholars, the one who stands in front of the tyrant and speaks and has rewarded what he will receive. So the process didn't leave us on, like figuring things out. It's very clear. It's not something that we should be shy about and discussing, discussing. He discusses moral sensitivity, and thereafter we
discuss that as well. And then
ambivalence and moral identity, moral sensitivity. And just real quickly, the concept of moral sensitivity is important because if you start seeing evil as like, you know, not important, this becomes as much of a sin as you doing himself sometimes.
So this is something that we should just remind ourselves of, and especially our children, ambivalence and moral identity to be morally ambivalent.
The best quote in all of this was CS Lewis when he says moral relativism would end our species and damage our souls. What's moral relativism meaning you think more morality is relative? what's morally okay for you is not morally okay for her. It's not morally okay for him. And this moral relativism he says, we'll end our species and die morsels. Why? Because ultimately people will fight over. Yeah, their disagreements, you think they're gonna be happy? Oh, everybody's lived their lives will live their lives now. But as you see now, as you see now No, it's not be happy, live happy. It's be happy with what makes me happy. And if you don't agree with that, then we're gonna force
you. And if you don't agree with that force, we're going to take away your citizenship like in France.
Yeah, this is this is a really this is a real situation. He says the human the rational mind inclines towards order and abhors chaos. And to a child words have meaning but for the Enlightened postmodern mind, words mean nothing, or anything or everything. And that's why it is important to teach us what is morally correct or what is morally wrong.
Among the ways he says that this can be done is by teaching what the prophets I said on my show to us as shareable Imam, Imam, and they have he has a book called The branches of faith, and it's also translated, which teaches all of the different types of that faith and what's morally correct and what's morally righteous are and then you, you study that and you teach that and that's why the prophets I send my says that among
the highest forms of Eman and characteristics of Islam, is what he said Every religion has a distinguishing characteristic
And for Islam, that characteristic is higher modesty and dignity and having a sense of shame. That's what the Prophet says if you have no higher than do whatever you like, first, I'm not sure. Meaning like that's the foundation of faith
and commandment Marwadi. In the book named AWB with dunya, he says there's three levels of this. The first is to have that sense of higher before Allah subhanho wa taala. And this is supported by the Prophet sallallahu. selama says
that he encouraged his companions to have higher in front of Allah as he deserves. And the Companions not under quite understanding what he meant asked for further explanation, Prophesy something I said that should protect your mind and what it contains. And you protect your belly over what it consumes, and that you leave behind overindulgence in the world, and you remember death, that's what it means.
And the second level of higher is social higher.
And he says, it's higher in front of people, so you don't act lewd, and you don't do things that are lewd in front of others. And this is part of higher. And number three, is internal higher of one's own self, the first and third levels of higher from one perspective can be seen as completely indifferent to the environment, and therefore not necessarily social emotions. He speaks about that in great deal. One of the things I like about this section of chapter is to see
if we look at all the prophets of Allah, subhanaw taala. And some of the prophets, we see that the movements they inspired, he says, catalyze moral revolutions within their respective societies. So he said, the Prophet Muhammad, Hassan was a moral pioneer.
It's a very powerful statement. So you came as a Muslim, if you're sitting here to acquiesce with everybody else, flow with the wind and flow with the river and, and Gone With the Wind. If you're flowing with everyone else, then this is not moral pioneering. This is in fact, just acquiescence to everybody else. And that's why
right now, it's become so difficult for religious leaders to even say what's morally correct anymore, because you will be ostracized, you will be sued, you will be 1,000,001. Things even probably be fired from your positions simply by saying what's morally correct.
So it has increasingly become important for parents to do that. Parents must do that. And if they're not doing it and not telling your children, this is morally correct, and this is morally important.
This is what's going to cause moral degradation. Okay.
And he says a single collective moral identity is difficult to achieve within a broad nation, Stephen has forced religious Muslims to adopt two different standards in public, one Islamic and one and under Slavic. He says, The problem with this approach is that higher reflect our personal identity, our ideal moral self, and our identity should remain constant. The liberal worldview devalues higher and celebrates the individual. In other words, protecting and preserving each person's choice to drive on the road, as they see fit is the ultimate goal.
But the funny thing is that there's a speed limit. And there are laws for the road.
You're not going to tell him when he can drive the way they want, and think that driving erratically as much as you want is okay. But you don't apply that with lifestyle. Make it make sense. Does that make sense? If I see somebody driving on the street you radically call 911? Hey, there's a guy who's driving erratically. What will they do? They'll send a cop and stop the car. Hey, are you drunk? Like no. So why are you driving this way? The person says I do what I want.
What do you think a couple do? Great. Say this in the jail Bismillah. Write a coffin. We accept this in society today. Same exact example. No policing, let people believe and feel and have whatever they would want.
And that's why the prophets why Selim says, Today you must shouldn't be cared for. So he's today you must be your own Judge Jury and it seems own execution if need be. The problem that ensues when shame is devalued and demonized is that collective identity and trust are completely lost. This was predicted by the prophets I send what he says
failure is not measured in limited supply for first time actual costs. So if if a person doesn't have higher than they can do whatever they like. The truth of this narration he says is the reason why the very concept of moral higher is attacked so fervently in our times, the Enlightened revisionist realizes all too well, the moral power of higher this is why they feel they must free humanity from the leash, preventing them from exploring their true potential of being shackled by someone else's moral compass. isn't amazing that in our times, we're trying to be colonized by people who want to give freedom by only accepting the freedom that they have. They have defined this
freedom in our in our sight as Islam and Muslims is that we are free. And all human beings are free and equal in the sight of Allah to adopt the freedom that Allah subhanaw taala has given us, and everybody has the agency to seek that freedom. But when you're Muslim, your freedom is confined to the standards of the Divine. I can do anything that I want, because of the concept of God consciousness.
And he says, If we allow moral sensitivity to revolve solely around identity and give power to higher only to those with whom we share common ideals, then I foresee only further division of the community. This division is seen in the development of religious safe spaces, where people can come as they are, and feel safe from the annoying, simplistic rants of people who hold the entirety of the Ummah to a single moral identity, meaning what morality has become becomes irrelevant. And people can just act as the as they wish. And they like and practice faith as they want. Today, there was a beautiful example of this
shift in Canada, a young man came to him and said to him, he says
I am spiritual but not religious. So he's just some what does that mean? He says that I believe that there's a God and I believed that there are laws and rules that this Lord has given us. But I don't feel that I need to confine myself to a religion that tells me to do so. So the shift, this is a true story. So the chef said to him, so a bliss here
a bliss, you basically, who know Allah exists, and you don't want to do what he says, I mean, this isn't a form of
form of jest. But in reality, this is the case you have people who actually believe this, this I can believe in the spirituality of knowing Allah, but disconnect myself from doing anything that he says which feeds into the spirituality to begin with. And this is dangerous. Why? Because people have been allowed to theorize what it means to be a person of faith with words and terminologies that are foreign to Islam what spiritual and what's the deen and religion Allah says, you follow this Deen Allah will grant you salvation. Right.
Yeah, and this other concept was came from a bliss as well. Eman is in the heart alone. Eman is in the heart but a man has three things. He man whole environment or tastic
Eman is three things if you say that okay, I believe that 100% Go tell you why if you love her, but never give her anything ever. And she asked why is elders i love you my heart. Only here.
Please show it. I asked you to do something you never do it. You don't take care of them. I love you know my heart writer Wilma. They're not going to believe you. So who are we trying to, you know, fool in that sense. But what some people tried to say is don't negate the Eman that I have. That's in my heart. We agree with them. 100% A person who I believed in Allah and His Messenger in their heart, they love Allah His messenger, we affirm that we don't negate people's novices that does actually that shouldn't have the full adage that do that. But what we say to them is Allah subhanaw taala says for you to be your your love to be true you have to follow up with action.
The Bob call the man call environment. This this entire chapter in the table hottie and this is a statement of the Prophet Muhammad is south of Sudan. So for person claimed, Allah says in the content of a bone Allah, Fatima Rooney. You haven't come alive for the comparable say if you claim to love Allah, Allah knew our hearts, but he will not Braun was being revealed. Say if you say you love Allah, then follow the Prophet Mohammed slice and I'm an action.
Agila. And if a person says no, I'm having a hard day but you're going to Quran yummy.
Suddenly a handshake then five times a day, what is the current harming you? You want Allah or in relationship with Allah on your own terms. And this is problematic. Allah created us or we created Allah, Allah created us. Allah is going to give us a purpose or we give Allah Our purpose. Allah gave us a purpose. Allah is going to tell us what happened in the day of judgment and what's going to eventually happen in terms of haisa or we're going to say,
Allah did so then if everything is according to Allah, then why is that that my life has to be according to me alone 100%
Or you not even if it has to be according to Allah subhanaw taala if it was left to me, anak Muhammad and Poulin, right, we would all disagree. And that's why the greatest form of basis of unity for humanity is Eliza.
Right? So for people who say this, we say to them, yeah, it's true. The man is in the heart, but it's affirmed by the actions. And a person who doesn't actions that doesn't mean that they have no image it means that their image is not for us.
And he says,
the difficulty that Muslims in Western countries and perhaps many predominantly Muslim, the difficulty that Muslims in Western countries and perhaps many
In predominantly Muslim countries face is the dual standard of higher that they must learn to navigate, and the constant shifting between two identities.
moral education within our communities should focus on re centering our values and teach community members what criticism to give weight to, and how to maintain moral ideal without completely pushing people away, which is the question to hear. But most importantly, it should also strive to maintain a collective ideal of morality, because this ideal formulates over collective moral identity formulates our collective moral identity. And we should differentiate between those who are simply failing to meet the ideal because of human error from those who are actually purposely attempting to change their identity. And if somebody says this, one of our PI's practices set to a sudden, when
your passions call you to a major sin and cast your gaze on the heavens, and feel shamed before those in the heavens witnessing you. And if that does not create a feeling of shame within you then cast your gaze to those around you on this earth, and feel shame from those before witnessing on this earth. And if you don't feel shame at any of those two levels, then consider yourself to be from among the beasts.
And the last section is on radical change. He says the chronic duration of the prophesy Salim Yusuf, at attempting to call his cell mates when he was in prison to believe in the Oneness of Allah demonstrate on multiple levels, their understanding of human nature, and the cognitive and emotional barriers that can prevent a person from being receptive, receptive to one's message, meaning, you identify with the vacuum that exists among in people's hearts from not having guidance from Allah subhanaw taala, the vast majority of people, they have this mystic, so try to attach that guidance that they're missing, not necessarily only the questions that they're asking, they're asking about
why men in Islam are allowed to have more wives. Like, have you talked to a Muslim woman in America and doesn't exist right and woman.
But the point being is it's not something prevalent but their questions on a job and their questions on these outdoor factors of Islam is not answering to the very real things that these people are need, which is what a connection to the divine SubhanAllah.
He says real change requires restructuring of our understanding.
And that's why the first revelation of the front to be revealed with the chapter is at the end of the Quran as I shall have the Alana mentioned, which ties to heaven and hell.
And when people accepted faith and understood their hereafter so their purpose in life, the verse the verses of permissible and impermissible revealed, she kind of says this narration from Aisha specifically addresses a common theme that is found in bloodedly throughout the Quran, and prophetic model for moral education. 10 regions slow gradation, meaning you explain something more important than something that is after that is an essential cornerstone of deep change. It is a process of continual learning and even hazards Kalina says Aisha is referring to the Divine Wisdom regarding the gradation to that which, within revelation that the first revelation focus extensively on
calling humanity to the Oneness of Allah the connection to Allah filling the void that have the glad tidings of Jana, and the warning of a fire of fire for those who are rejected and disbelieved and disobeyed Allah. Once people's hearts have become content and stable in their belief, the rulings were sent thereafter.
And he says learning and change are inseparably connected because traditional definitions of learning include behavior modification, and has been defined as a process of acquiring knowledge through experience which leads to a change in behavior.
And in conclusion, he says our analysis of the Prophet Muhammad SAW Iceland's intellect, as a type of emotional and moral intelligence is inspired by revelation just begins to scratch the surface of the prophetic model of intelligence.
It is imperative that the followers of Ibrahim and asylums, morality and faith collectively display to humanity precisely how the intellect is designed to be used, the role and function of the intellect is not merely to subjugate the world and place mankind at the top of the food chain. Rather the intellect is a humble guy that yearns for the light of Allah subhanaw taala and to be directed to Allah, Allah Allah. And then he says in the final sentence, the collective level of a family's emotional intelligence is a key indicator of the well being and strength of that family, which means how that family understands four things. Number one, each of them how they individually
know their relationship to Allah.
This is called
spiritual maturity, meaning the importance of Salah the importance of dua, them having meaningful a banter with Allah is better than the importance and their relationship with those they have permanent relationships with meaning the closest of the family, parents, children, siblings,
And then the extended circle friends and extended family and then the society.
These four things, if they have understanding of communication, and conflict resolution, and emotional awareness while doing so, they are fulfilled, a key indicator of wellbeing and strength of that family unit and reciprocation are equal of, to how they deal with each other. And that's why the prophesy Center says he article the article, nearly one of
the best of you are the best of your families and I have the rest of my family. Because why how you are with your families indicator of your,
of your total of your manners of your dealings, and that's an indicator of your faith and your strength of understanding what Islam came to enjoy. May Allah azza wa jal give us that level you may last month that allow us to live up to that level of prophetic communication in Charlottesville. May Allah subhanaw taala make us the best, as the prophets I have described the best. And may Allah subhana, Allah make us of those that are firmly
firmly resolved to be and remain steadfast on this being an enemy, and also to change in what will bring us the companion of the Prophet Muhammad Ali, south of Sudan. And he says those of you who will be the closest to me on the day of judgment, or those of you with the best of manners and dealings with others, in our next session, Inshallah, we will start another book
by Sheikh Sultan magic called how he dealt with them, which is everything we talked about in this book, which was from a theoretical perspective on the practical perspective, and that will be shown next Friday, same time, same place and Charles again, and you can find the book for free online, how he dealt with them
and showing us how to manage it. And we will be doing a Dev Summit next week on our continuing series of prophetic communication is often the last 100 years our from day 100 There was some Allah who was selling with that to kind of have you hold on I saw him as part of the public eye shadow Allah you know, in antisocial got away with any questions
have coffee, and chill. We'll see y'all next time.