Ighsaan Taliep – The Cape Town Peace Accord
AI: Summary ©
The importance of unity in Islam is highlighted, along with the need for constant monitoring of one's behavior and not forgetting what happened in Iraq during the collapse of the country. The speakers also discuss the history behind words like freedom and human rights, as well as the importance of tolerance, which is defined as freedom of belief andconscience. The HUKUM of [unsure] thousand is mentioned, along with the HUKUM of [unsure] thousand.
AI: Summary ©
Respected
Sheik, Imam, Shabd Rahman, then on the respected elders and mothers
and fathers our beloved brothers and sisters in our innocent youth,
I greet you all Assalamu alaikum, or Rahmatullah he wabarakatuh.
I
have the honor of talking about an important development in our
community here at the Cape
this development is one which really seeks to galvanize and
bolster
our spiritual resources, our cultural heritage, our religious
assets that really describe who we are as a community, and more
particularly, here at the Cape
and so it is actually called the cape accord,
and so it has its definition and characterization right at the
start,
when it wishes to
bring the attention and focus on its purpose, and it simply says
communities united against hate, speech
and discord,
communities united against hate speech
and discord.
Now there can't be any disagreement
to the centrality of such a theme
in our faith, in our deen of Islam, that we are not a people
that spread hatred,
and that we don't have the luxury to be instruments, to be
instrumentalized or To be purveyors where we are the ones
who are responsible for discord.
There cannot be any disagreement that the deen of Islam in its
entirety,
that the Quran in its entirety, that the sunnah of our beloved
Nabi Muhammad, sallAllahu, Alam in supplementation and augmentation
thereof, of the source of of the first source of the Sharia, the
Holy Quran
have As a major theme,
the unity of the Ummah,
and that
any project
that seeks to undermine that
is being left by The Ummah at their peril,
and so
as to drill down to all of the details about what is in the
Accord, I think the first and foremost important
point to establish is What is the vision that drives it?
And it is sometimes, perhaps it could be said. But this is quite
axiomatic. It is redundant, really to discuss, because it's so clear.
And yet, what do we find?
We find that the Ummah of our beloved Rasul, sallAllahu, alayhi
wa sallam is experiencing in this point in history, unprecedented
levels of fragmentation,
unprecedented levels of factionalization,
unprecedented levels of Chaos.
And all of this is not just by accident. A lot of it, a large
part of it is all by deliberate design,
and a big part of it is about the ummah of the NABI Muhammad,
sallAllahu, alayhi wa sallam, lacking the consciousness, the
alertness, the awareness, the acute acumen to understand that
they're also being played by hostile forces to Islam. And what
happens is we also, by our own hands, play into their hands.
Play into the hands.
Of the enemies of the NABI Muhammad, sallAllahu, sallam, the
enemies of Haqq, the enemies of truth, the enemies of justice.
They hate
justice for the poor and the disenfranchised and for the
downtrodden. They love to use words such as justice,
human rights. They love these words of freedom. They love to use
these words when it applies to them.
It's not a secret. It should not be a secret to any one of us that
when it comes to the disenfranchised, the downtrodden
of the world, the poorest of the world, then, let alone freedom,
the lives of such segments of the population of the globe are
dispensable
in the pursuit of their political and their economic agendas. This
is the lay of the land.
We must not forget what the allied forces did in 2003
when they invaded Iraq,
a land and a country that where there was authoritarianism, yes,
but the very people I have read of a man that became a icon for what
it meant at the time for Saddam to have been deposed,
he stood with one of these big sledge hammers, and he pounded
away at the base of one of the statues. And they used that photo
to viralize
they interviewed him afterwards,
and he says, I yearn that our society can be returned during the
time when there was authoritarianism, there was
despotism, there was injustice, but to the extent of what we live
today,
we yearn and we hearken back to those days.
This is not in need of being explained.
This is axiomatic. This is common knowledge. But sometimes we seem
to trivialize things in such a way that we forget the big issues of
the preservation of life itself,
the preservation of Deen itself, the preservation of the dignity
and the honor of human beings itself, we forget that, and we
want to trivialize into things which make us of
The most feeble minded of people in our conversations, we my Ustad,
in your Ustad shahrabawi, he says
that if there is
one theme in the Quran that the ranks secondly only to the unity
of Allah.
Are you following?
He says, if there's one theme in the Holy Quran that the ranks
secondly only after the unity of Allah,
then it is the unity of the ummah. And
so Allah
tal is very clear in the Holy Quran
Waratah semu was very clear, we don't have to have to ponder about
this and reflect. It's of the essentials of the deen that
everyone knows
what he says, What ATI Allah, azzaru,
fataf Shalu, what that Habari hokum was spiral in Allah sabirin,
and so
obey Allah and His messenger
and do not fall into dispute in the rancor and
sectarian factionalism among yourselves. For if you do
fat of Shalu,
you shall fail,
you shall decline. What that Habari, hum and your power shall
depart, was Beru, but be patient with one another.
Have.
Nations with one another in Allah. For indeed Allah is with those
Allah shall have his Nusrah for those Allah, subhana wa taala, as
divine assistance and victory will be with those who do what
sabiri A
but this is against the nafs.
The nafs doesn't like this
because the ego
he goes up there and
then you say, no, but this is Allah's Deen that we are fighting
for La
ilaha illAllah. And
so Allah says, Let us the will Hassan Al say, yeah,
something which is evil and something which is good can never
be equated.
But idefarbility Here,
repel that thing which is evil, wrong, bad sin. Repel it with that
which is good.
You can't repel a sin with a sin just like that sin
by spreading hatred about other people that cause and commit sin.
Imam as Shafi, he says, we did not come here to wipe out people and
spread hatred. He said, It about people we have been sent, he says,
To
nurse and to reform people, not wipe them out,
not wipe them out. We must be the reformers
of people.
So repel that evil thing with a good thing.
Either be latihiya Asan,
because Allah promises you for either ladi benaka, wabana, who
adahu,
for in Nahu, Aliyun hameem, for indeed that person between
yourself and whom there was this enmity and animosity, perchance
you shall become The warmest of bosom friends Allah
Omar
do
have navim. Avim
and none shall be able to accomplish and achieve and manage
that high form of civilized behavior except the one who is
endowed with a good measure of sovereign
and the one who had been endowed with a good measure of goodness
from Allah.
We can talk a lot about that theme of the Quran.
It is the Quran,
but the freedom of conscience is another point which the Accord
wants to bring to our attention, and that the human being on this
earth, Allah, has given them free will.
So let us not be arrogating ourselves to a position higher
than Allah that we want to take away the freedom of conscience of
that person,
Allah. There's no
doubt about that.
Adi, any doing here. La Iqra,
meaning,
if
Allah
at
will, then, the entire population, the globe's population, all the
inhabitants on this entire earth, would have been believers, all of
them.
Are you? O Muhammad, wanting to coerce people to the extent that
they become believers? It's
not Allah sunnah on this earth.
Walo, Shah, Arab, buchala, Jalen naswale, feed,
had it been the will of Allah? It's not Allah's will.
That you be all one united onto the heart of one man and one
Ummah, all of this together,
he would have will be
wala yazalu na muqtali Feed Allah's law is you have freedom.
You have the freedom of belief and conscience, free will, and so
therefore people shall always disagree.
They shall
so
we have to have tolerance. What does tolerance mean? Tolerance
means we have to become, in the first instance, a bit less
dogmatic.
Dogmatism is fear from SallAllahu, alayhi wa sallam,
far
where
we now believe that I've got the haq with me. And unless you see
how I see things, you shall suffer my wrath.
You shall suffer this wrath. And
in the Muslim world today, you shall suffer this wrath too.
There's nowhere else, no other people are killing one another.
To the extent that the statistics show that Muslims are being killed
at the hands of Muslims,
is that because there's such a lot of love between us?
Is that because we have such a lot of tolerance for one another?
Is that because we follow his example when he says,
overlook the guy who does injustice or harm unto you
was Salman Tata, and you tie the relations with one who saves his
ties with you, the the ego akini,
the Ego the one here, but stuff like that. But who is Manhattan?
Is that
this Mufti or that mufti,
Manhaj and Nabawi a Sharif,
WA assin, ilaman, Asa alaik
and do good to the guy that you
know does bad things with you, and that's not because you are now a
doormat. That's because you have moral authority.
You have the strength
of moral conviction
you have, the conviction of your thoughts
and your faith. So the rule of law, I want to say,
is,
in our context as South Africans, a very important thing, who could
Deng owns that as, owns liver as Muslim and Anoka landwar Islam ni
rainy that owns what the land savate the fall, who could show
as because of the rule of law
in Islam,
Islam doesn't want anarchy for society.
Islam doesn't want lawlessness, does it? There is
with no Hubbell
in the context of how the allied forces in Iraq
designed the sectarian hatred and incitement of violence and
conflict between Sunnis and shiris was eclipsed by only one other
thing,
and they, in their memoirs, explicitly say this.
They said that they allowed the fall of Saddam to remain in limbo
like that, and for the confusion to refer late to the point where,
after a week, they announced that no One is in charge.
There is no government,
there is no law.
To turn that dagger in the back of a population
that will now see the rampant, the rampant anarchy and lawlessness
and effects thereof.
The Nabi Muhammad Sallallahu, sallam,
in terms of this dogmatism,
says to
the Amir of an army that he dispatches from Medina.
He says to him, in a hadith by bureida ibn Al huswabe, he says to
this person, be conscious of Allah pertaining to yourself and those
who are with you, of the Muslims,
and when you approach the fortress, the citadel of the
enemy,
and you have encircled them, that was the strategy, they would then
surround and lay siege to that citadel. This is a Hadith by Imam
Muslim.
He says, either hassart al hasn if you have now laid siege to the
Citadel for a raduka and Taja ala hum Vim, matanabiyi, fala, Teja
allahum, dim Mala wala dimitana, Nabi Yehi and they want to ask you
for the protection of Allah and the protection of his Nabi, then
don't give them Allah and His Nabis protection. Walekin, I'm dim
mataka,
give them your pact and your covenant that you will grant them
protection and Amnesty from yourself and from those who are
with you, of your Ashab, because for you
to save God, your own covenant of protection that you give them is
easier to uphold for you, and if you don't uphold it, the
consequences are easier on you than for that to be with regards
to the dhimma of Allah and His Nabi Abu,
him listen further,
and when you lay siege to them, and they ask you to deal with them
in accordance with the HUKUM of ALLAH and the HUKUM of Israel, who
is this person? This is a Sahabi.
This is a person who had been lived and grown up under the
Manhaj and the direct tarbiyah of rasulallah. He Salallahu Alaihe
Salam says to him that if they ask you to be dealt with in accordance
with the HUKUM of ALLAH, then don't you dare tell them that we
will give you this and this and that, and that is the HUKUM of
ALLAH. You tell them that we will deal with you in accordance with
our Hukum and the way in which we as a group will see it fit to deal
with you, because you do not know. For the
Ri atusi, ba hukmala, he fee him, amla,
because you don't know if you are actually applying the HUKUM of
ALLAH upon them or not. You don't know that.
Why? Because when you make your ijtihad of how this value or hukum
or ayah in the Quran must be applied into a given context. You
don't know if that is what Allah Tala wants you to do in that
context, you are interpreting that with your HD heart. In that
context, it's application the Hukum is the HUKUM of ALLAH, but
is your application thereof in accordance with what Allah wants
is another story that is a nuance, which the NABI Muhammad Salla
Salam is elevating. Here.
Can we be dogmatic and say that the Hukum is just our hukum?
Because we believe that we are saying what Allah is saying?
Don't tell me that I shouldn't do this. I am simply doing and simply
saying, what is the Quran and the Sunnah who gave you that silafit?
Are we the pope that speak in the name of God,
the notion of that kind of fairness and justice has many,
many
connotations, consequences and ramifications, which moasmania to
also deal with, but the time is against us. So I asked maaf that
we are not dealing with that. This is the essence of what
allow me to say this,
a visiting scholar is about to come to our shores,
and a facebook, whatsapp per.
Sister is going around about a lecture that will be given in
Soweto.
I was completely distraught when I saw this lecture.
This lecture
is there being brought from the outside. Somebody who comes from
outside is now going to talk to our community in Soweto. Now, in
Soweto, there's only three masjids.
One is a Shia masjid
and two are Sunni masjids. This person is coming from outside,
according to this poster,
and the poster is subject to confirmation mouth. I have called
to find out if this is actually so, but I know what is going on,
but I I phoned.
It's subject to confirmation, but I know what is going on.
And in this context of Soweto,
this person is coming from outside to talk about the evils of Shi'ism
and black magic.
Now you tell me,
is that idefurability Here ASA,
is that using heikma and wisdom and patience and repelling the
thing with the best way that if you and I believe that we have
differences with the Shia as we do, and that we have even
irreconcilable differences with the Shia as we do. But what is the
Sunnah way of dealing with the Shia? Is it this where potentially
it can lead to the incitement of hatred and violence amongst a
small community of Muslims in Soweto, where there are only three
men,
and you now want to potentially cause a conflict and even a
physical conflict between the Muslim Community of Soweto.
Can this be
the rule of law is what we have in our favor in this country, it
protects us, and it allows us to stand for the protection of
everyone, and So may Allah subhana wa Taala us to continue with this
conversation. It is an important one for us to have. There's a lot
of things happening in our community, as we know, but we must
also talk about the existential issues. May Allah guide us
continuously. May Allah confess barakah and his blessings for
another 350 years and beyond of Islam in our beautiful country,
and Allah subhanaw taala protect us well through Darwin and
humility a.