Ighsaan Taliep – Sabr and Ramadan
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The speakers discuss the difficulties of becoming a ain't ain't no dad (MNS) and the importance of culture in shaping one's identity and body. They emphasize the need for continuous reflection and practice in order to achieve success in society, and talk about the "monarchal crisis" of Islam, which is global and complex. The "monarchal crisis" is a fear based culture and is affecting everyone, political and economic conditions of South Africa, and the "monarchal crisis" of Islam. They emphasize the importance of learning and learning about one's own values to avoid confusion and misunderstandings, and mention a recent meeting with a counselor and potential future events to boost the discussion.
AI: Summary ©
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I would love to talk a little bit more about
the the the NAS and and the struggles of the NAS and some of
the things which Allah, subhanho wa taala, as we have mentioned
earlier on,
how Allah refers to us becoming slaves of Our Nans,
that we actually start to worship again those
but also for that, there's some wonderful Further reading that you
can take up on
those translations of Ya Abu mud of Imam Al Razali are now
inshallah very flee being accessible in Our Community.
Sorry, very much also, Inshallah, encouraging a nice group to read
further on,
to open the door for some paper and wisdom, also to Vish from the
other side.
Anybody share just some reflection, some comment, some
observation, some
demand,
restaurant community
to be able to handle culture in the office.
Yes, that's culture for you.
That's what culture does.
Culture is our identity and who we are.
Yes,
countries are identity and
who we are. So the dance. So the nerves is one of two things,
literally, kind of our souls and the stick our soul. We are. We
comprise our body and the soul this body is not who we are.
We are our who we are is the condition and the state that our
soul is. So we are made up of a body, which is this. But when the
soul leaves this body, this body is no longer us.
We go to Allah with that soul.
And if this soul leaves his body, then there's no life left in this
body. And
even my own children will now no longer identify with this body.
They want to get this body into the ground,
because this is not who I am. I'm God.
And so the first part of the nurse is the soul. The soul, who we are,
is the soul. And the second understanding of Lana is about
how we become, how we have these.
How do I say the word desires, how we have these,
these, the things we want of this world, of this dunya, the things
that we want, the nerves represent, all the things that we
want, of enjoyment in this dunya. We would just want lots of money.
We want lots of
things to own and possess in this dunya. And which makes, which
makes us forget about Allah. And I that's the name
the nafs loves the things of this dunya,
and it makes us, as a result, forget about Allah. And I hope
that makes sense.
Japan.
So the jihad navs yes is, of course, it's a practical
the fasting is a practical implementation of jihad.
And so therefore, again, it makes sense that if Allah, as he says,
We abandon those,
abandon all these desires and all these natural things that we want
for Allah's sake, that's why this fasting is so great, and that's
why he will reward us for that,
it then makes sense that we can't do all of that sacrifice only
during the hours of the day,
and then we think that as soon as they are done, goes
that we now forget about that,
and we don't, I mean, we don't do.
Intentionally. Maybe do it like that, but we fall into it.
We fall into it. And so it requires high level of sovereign
to extend, it's a high level of consciousness to extend this
outlook, in this mind frame, to the Bucha, to
extend it to the Bucha,
but not in that little sense, but
to to make our consciousness also guide us when, of course, we're
sitting down and eating and thinking about how this food down
that I'm taking in the day, to the Prophet talking about the days of
the water, and so that I can now again, regain and recreate my
strength inshallah to carry out worship,
because at that time, I'm pretty kind of deadbeat already,
especially in the istapada. And so now I'm getting some strength. Re
getting some strength so that I can go again. Now Inshallah, I
can go and set my time aside now I have to leave now to go to the
prayers, etc, etc, and so forth,
so. But yeah, culture is something
else. Culture.
Anyone, any, any,
my auntie,
antibody,
present.
And we'll change. Oh, yeah,
so this struggle of ours that we have, the battle ground being the
heart, the battleground being the heart. Of course, in normal times,
we are not fighting. We're not having patience only against our
NAS. We're also having to fight against our nafs and Shaykh Bahama
so part of the understanding that our naive, of course, is to say
that Allah gives us a winning chance
in a month of Ramadan, in that sense that Shaykh has restrained,
and is restrained And so, but we do experiences, I think, I mean,
we do experiences, we find the inclination to to, kind of want to
do things in this great man, this of Allah's grace, of this holy
month. And I think we, and of course, we have to think about it,
and we have to reflect on it, and we have to actually internalize
it. How do I actually experience this of shape on confinement,
during during?
How is this experience to be? And it's all good and well to talk
about it, but it has to be in tandem.
It.
It really becomes
academic and theoretical if we are not asking ourselves, How am I
experiencing this? How am I experiencing it?
And so that's what's the great thing about fasting, the fasting
forces you and
places you into that experience which we otherwise may not really
and so you know that
adage, that saying that says
we don't, we don't truly know
what we learn? Oh, sorry. We only truly know.
We only truly know what we learn through doing
once we haven't done it yet, once I haven't, asked myself, How am I
experiencing this thing about Satan being confined
at this time? Then it's just theory, it's just information.
And so Mark for this. But so will the rest of the deen right. We
make this Deen here.
How does
humankind? When does humankind? How does humankind receive from
the Buddha
who done in NAS the Quran, which is udan in nanas, how do? How
does? How does? How does the prophesy asylums, methodologies
and strategies and programs
of poverty and alleviation,
and you know, all these things that murder our society. Murder
society we we're the murder capital anymore,
when peace of Allah AJ said in the heavens.
Been as contented in all of this around us. How do we also
so on a daily basis? We have
math to make this comparison, but
I don't for one moment take away from the
cause of Palestine. It's at the
top coast, in my mind.
But, you know, the they're now escalating again, as they do in
Ramadan. I mean, how evil can you get? But it's strategic. Of
course, they're doing it strategically. And
but from the beginning of this year until now, so the daily
amount of Palestinian deaths is about four a day.
And that's horrific, horrendous.
The murders daily murdering that's four a day. Do
you know the murder it is in our country,
83
a day.
So we hear it. We theorize when Allah subhanho wa
Taala says, Allah equates the
killing of one single Soul unjustly equates that to genocide
of the entire humanity.
So how do we how do we operationalize that?
How do we make that a living reality?
Aren't we just looking at it theoretically,
saying that's how Islam and so Allah expresses himself about the
taking of one
and innocent life.
And in that verse, By the way, also mentions this thing about
corruption
of Hassan and Phil
corruption in earth, on earth,
and we try in this country,
if we don't wake up,
if we don't wake up, we are going to have, we're going to have more
of july 2021,
in Denver. And if we don't wake up, because that's what the
corruption has done, that was the corruption, and that corruption is
continuing unabated. Yet Allah speaks in the Holy Quran about the
corruption. FASD, this is part of the general self
of the human beings.
And so that's part of what we should be grappling with in the
holy month of Ramadan, if the prophet saw the salad, had to
grapple with the Battle of Badr in the holy month of
Ramadan mafia. You, you, you pushed me in that direction.
But yeah, that is we only to truly know
what we learn
through doing it.
And it's in that way that I mean we, we should learn every day by
doing things, because we, I mean, the vast majority of the things in
Islam we don't do we talk about it.
That's why I made a point at the beginning about I see this in
Christian communities where there are family institutes, and, you
know, they are brilliantly random people, the advocates who are the
ones who's heading them up, because that's another cultural
thing after this must not be recorded. Also,
it's another cultural thing. Is that our community, culturally,
things that, you know, we
that's too big a question to start now.
And yeah, the point is, is that we all have to put our shoulder to
the wheel every single believer, every single leader, every single
leader we have. We have, we have massive leadership talent. Massive
leadership talent, not just those people there. And the the one is
that I'm thinking of now is the Family Policy Institute. They're
also a advocacy organization and a fundamentally based on
organization at the same time, but it's Christian based.
They do brilliant things in the community,
but natilaki mentioned
that's now another thing with Christianity,
because.
Right and so,
but why do we still have a leadership analysis?
If you have such massive leadership
human capital
in the Muslim community? Why leadership? That's
why I said that's a big, too big question to pose at this point,
but that's what we're sitting with. We're not only sitting with
the leadership crisis in South Africa as possible. It's global,
because we are struggling with this intellectual crisis of ours.
That's why
this intellectual crisis is about ritualizing the deen of Islam to a
few forms of ritual practices. So
this Christian is not
leaders,
who's going to lead us. We are looking at
people, that's what you go to, which
is going to cause no, no. So this is the point. This is the point
when I said what, that's what I meant, actually, without wanting
to say that, when I say that each one of us has to put shoulder to
the will each one of us, Allah says is, is a Khalid, But Allah,
Allah created humankind and
settled and and and laid the responsibility on the shoulder of
every human being,
and so none of us is going to be answerable to Allah in a group or
in An organization or as part of a
vision. No,
the
end
of
solo Tamia says this
acting
your so
each one will be coming in front of Allah on the day of piamma as
an individual. I'm not going to be asked. Oh, you stand. What did the
NJC say? I'm
not going to be asked. I was going to ask me, yeah, what did I
so culturally, that's a massive problem. But that's not just, I
think, but it is a big thing in the cape, I think in the I
actually, I promise you, the Northern Cape is even bigger. I
mean, not the Northern Cape, the north of our country is even
hotter, right? It's even bigger.
But, I mean, it's also an important thing, and that is a
it's a crisis that's part of the leadership crisis,
because remember, I mean, it just be honest and frank.
Have the Ulema train? Have the Ulama got the skills in order to
lead in the kind of things that you are trying to refer
to. Have I gone to any kind of school that has we are struggling,
as well as given our given our curriculum, our curriculum, our
Islamic institutions,
and giving the historical sort of developments in that regard,
we hardly
it's part of the reason why Islam remains the reason.
But
why is it that this guy, who's a colleague of mine is an advocate,
but he's a very religious Christian.
Michael swainer,
so he really leads up an organization called freedom of
religion South Africa.
But he does that from his his motivation is his faith,
but his
preoccupation of his daily life is about, where does the constitution
of this country is an advocate? Well, in fact, so he's not an
advocate. I
recently I introduced him as an advocate,
but he's a legal person,
and his life is devoted to monitoring government
for any missteps that government takes that will bring about a
infringement of the religious rights of.
Citizens,
no
lawyers
in
the Muslim community.
So we, we are our children.
For me to pose in this question, but
there
is, there is a question mark on this, because
I think that for some learning piece of different aspects of fear
maybe exist, you know, and feel like other subjects, is that it
shouldn't be the body that's going to throw me no scenario besides
being an imam or a sheik who may get other capabilities of
impossible. It's impossible because the way
our man this decides and prefers
to conduct themselves in terms of the faith is to regard it's like,
pretty much like
colonialism, all these things and what happened over history.
So we are very happy to put Islam as one compartment of Allah.
When, when we have institutions, we all these, majority of Islamic
institutions, what we teach is is this is the deen and whatever
happens out there, that secular stuff,
the Quran, the Quran
does not entertain this notion at all,
but that's at the core, and
that's what I'm saying. How do you
how do you begin to remedy that? It's about leadership. But
leadership is not just about religious
that's a small part.
The dean is the dean. Just about,
just about,
just about Jannat. Are we only supposed to be we can't get to
Jannat, isn't it?
You'll only be given those your physician agenda, depending on
what you've actually done, and the more qualifications you have, and
the more highly you are qualified, the higher Allah is going to keep
me responsible for what have done and what
I've not done, because Rana and Islam is not there's no religious
and secular stuff in Islam.
Everything is one, integrated, coherent hope.
But what do we do? No,
I'm
a lawyer,
whatever it is, I'm a lawyer. But
you know, what am I doing for Islam?
What of my life is serving a mother? That is my life? So people
become offended if you're asking, What are you going to say or
whatever, right? So that's sort of who you are. But I mean, your your
entire life is, is your plying of your your trade and your
profession is a big part of your living hours. So what part of that
is for Allah?
What part for that is for humanity,
if it's not for Allah, if it's not for humanity, for who is it?
Never seen.
Humanity, never seen,
never seen.
But show myself.
That's what capitalism is all about.
That's what the dominant systems in the world is all about.
And we think Islam has nothing to offer,
because we don't send our our most intelligent children, they must be
the noise as an
example, but they must become those people.
And I would love to to come and talk why we do at gibsa, why we
are currently doing because it's about this. We're trying to do
something about this,
but Inshallah, maybe outside
Ramadan, last question,
and I think I need to mention this mark.
I met the counselor, Adams, and always at the
spark, and you
know what's happening with the
crisis of our leadership. So he said, We must get the right
people, and I'm going to put the name right. And sometimes I
top end to say, for sacrifice this time, really thoughtful working
lecture, I'm sure, given the opportunity to take it on all day.
But, you know, we have to break the word. Should thank everybody
for attending. I would really like, you know, to see you, to see
everybody back next week in
we make to either check in Allah grants him good health, staying
Inshallah, and you know he's only for many more years in come back
and give us more thought provoking. Here's the.