Mirza Yawar Baig – Value of consistency
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The importance of values and actions in Islam is discussed, including the H operationality of the Islamers and the universal state of being respected. Consistent behavior is crucial for heritage, and mistakes and apologizing for behavior are discussed as a lack of consistency. Pr unawareance of values and actions leads to mistakes and apologizing for behavior.
AI: Summary ©
My brother and sisters, we,
just
to wrap up and,
complete yesterday's on,
values,
the importance of values.
And, to continue with my friend's question,
on
where,
what would have influenced his values,
and that is the
the ultimate of it. The,
you know, the the most important and the
most,
powerful part of it.
Because,
his,
his,
manners,
his behavior was
on a standard that Allah
himself praised it. Allah said that you are
on a very high,
standard of
no behavior on a and of manners.
So
how did that come about?
We also look at the cira,
and if we if we look at the
Sira, if you,
if we read the Sira, that's the reason
why the Sira is so important to study.
I always look at the Seerah,
not only from
the perspective of
the Muslims who have written about it.
But also the non Muslim. Obviously, Rasulullah
had
an inn right during his lifetime.
And then of course, even after that,
he had many critics.
Critics who even, you know, who sort of,
some of them,
just fabricated
stuff about him and some other people tried
to give a spin, a negative spin to
whatever he did and so on. But if
you look at it amazingly, for example, there
is nobody who, for example, what seems to
be common with us and what seems to
be,
yeah, almost part of the culture.
Nobody ever said that Rasool Allah sallam used
a
foul, filthy,
swear word or he'll or used abusive language
or used,
you know,
bad language,
when he,
got into any
altercation with somebody even
more so.
Nobody said that Rasool
even got into an altercation with somebody. Now
remember, this is not
as if it is being written by people
who love him. I'm talking about people who
are critic who are his critics, who did
not love him, who who had every reason
to,
to,
you know, whatever reason they had, to say
what they said. But the point is
that even they did not say something as
I'm saying,
the word simple. I'm using it in the
sense of, it has become simple nowadays for
us today, but even something as simple as
cursing.
Today, this is almost like in Udu, we
said which
is, you know, the the the pillow of
your talk.
So it is something that you routinely do,
without even thinking about it. Something that
doesn't, you know, doesn't bother you, doesn't say.
Everyone says it. Everyone talks like that. So
this is something that is
so critical and so important.
To understand
that Nabi Salam did not even do that.
Not even once.
And even his worst critics don't claim that
he did it.
So what kind
of standard of behavior is that?
Where did that come from? Now if you
think if you look at his,
as his at his raising,
here was
here was this person, Rasulullah,
who was his father, he never saw him
because his father passed away before he before
he was born.
His mother,
he was with his mother for,
a few maybe a couple of weeks after
he was born, and he was then sent
off,
into the desert,
with
the,
tribe of,
Halima Sadia.
And he spent almost 4 to 5 years
with them.
So he grew up
in the
family of poor shepherds.
These were not great scholars of the these
were not great or
and, you know, there was no question of
and so forth in Islamic sense because, all
of this was pre Islam. So these were
people who are not Muslim even.
But they grew up. So he obviously
was under the influence of,
Ali Masadi Al Abderallaha.
To what extent
her husband would have had an influence on
him, we don't know. But obviously, he would
have had because her husband was
in effect the father of Rasool Sallallahu Alaihi
Salam,
in terms of authority and and taking care
being taken care of and so on. So
that is the group he of people and
those are the that's the tribe he grew
up in there. So here is a is
a person who was raised
without a father,
raised not even by his mother, but by
a third party.
And the third party is,
you know, a very ordinary,
and poor,
tribal,
you know, pastoral,
shepherd lady.
Then he comes back
to his mother,
and spends maybe a year, maybe
less than 2 years with his mother because
his mother passed away when he was about
6.
And then he goes to his grandfather.
Stays with the grandfather for, couple of years,
and then the grandfather passes away, and then
he's raised by his uncle Abu Tari.
Now
see the the kind of,
you know, psychological factor here is a person
who has,
who doesn't seem to have a
solid
domestic framework. It doesn't seem to have, you
know, a
solid
family structure to to rely upon. So, okay,
you know, this is my home. These are
my parents.
These are my siblings. He had no siblings,
and and so forth.
So it was much more a
wider,
circle
of,
of his grandfather and his uncles and so
on, and his cousins who he,
who later on became the people in his
life.
Yet,
he had
this tremendous
and completely solid set of,
ethics and values and the behavior that emanated
from it,
which gave him this very distinctive
character of being
called as Sadiq ul Amin,
the truthful and the trustworthy by his own
people, by his entire community and by the
tribe,
and by the people of Mecca,
completely unsolicited. I mean, this is not something
that he,
agitated for or he stood he he asked
somebody to give him. He was not, you
know, voting for this, or trying to campaign
for this.
This is the title that they gave him.
Now the the proof of that title was
the incident of the,
cornerstone of the Kaaba,
where, when they were doing the restructuring
of the Kaaba, the question of
where would the Hajar al Aswad be,
not where, but who would place the Hajar
al Aswad, which was considered to be a
huge honor.
Who would they choose
to arbitrate
on their behalf?
Here was a man who was,
the son he was an orphan. He came
from, of course, a very illustrious,
part of the tribe, illustrious family, but,
he was not wealthy.
He was not powerful. He he was not
he was not a head of the tribe.
There were many there were many heads of
the tribe, including his own uncles. Abu Talib
was there. Abu Lahab was there.
These were the heads of the tribe.
And,
but they didn't choose any of them. They
chose him.
So, this is the the sort of, you
know, proof to say that,
his,
his character and his,
his his,
eminence,
the respect that he,
that he generated,
was something which transcended,
all the normal
normal boundaries
of that time and even our time.
People are respected for their lineage or they're
respected for,
any
formal qualifications that they might have, educational qualifications,
and so on and so forth. And
whereas for Rasool Rasool, he didn't have any
of those. Yet he was
not just respected
by his friends. He was respected for by
people who are not his friends. And, it
was a universal
state of,
of being respected.
So
what I take away from this
is not only the fact of how these
values come about,
but also of consistency in behavior.
Right? So
even if we have values which are good
and our
behavior is by and large most of the
time good.
We make mistakes. We we fall into traps.
We make mistakes. We,
you know, we go off track. We behave
in ways which are
not in keeping with
the values that we espouse.
And of course, there are always excuses. This
happened, that happened, this one provoked me. That
one provoked me. But the point is with
Rasulullah
even though the the
the same excuses can be applied
to him,
This did this did not happen with him.
He consistently
behaved
with the kind of
with the kind of, nobility, the kind of
restraint,
that we see
where there is not a single incident in
the entire sira where he behaved in an
inappropriate way. Right? For example, he never
cursed as I mentioned before, sorry to keep
repeating, but he he never cursed anybody. He
never,
you know, screamed at anybody. He never
hit any anybody in anger. He didn't sort
of slap somebody in the face.
You know, he didn't do any of those
things.
He didn't, for example,
even as a as a as a growing
up youth, and one can say, okay, after
he became
the the the prophet, there was this,
you know, the the aura and the,
the weight of prophethood on his shoulders.
Long before that, even when
pre prophethood, even in his youth,
we do not have,
any incidents in his life of,
of of what was common behavior common accepted
behavior,
among the people of the time. For example,
you know, just just partying and,
drunken,
revelry,
and stuff like that, which many of the
people who later became Muslim, they,
they used to be this was this was
the culture. So, you know, you you we're
not blaming anybody for that. That that is
what that's how society was, but not him.
He with him, he was different.
And I think, therefore, the takeaway I would
say is, number 1,
is give your children solid values.
As far as you are concerned, examine your
values. What are these values?
And then focus on the behavior that comes
out of those values and make sure that
that behavior is consistent.
You don't behave in a good way once
because it is a Friday or something or,
you know, before the or after the you're
free. No. You behave in the in the
right way because that is the right way.
And, there's no,
wrong time to behave in the right way.
Right?
So that is very important for us to
keep in mind and ensure that we behave
in a consistent way because reputations are be
are built not on,
individual incidents, but reputations are built on
consistent behavior in a particular way. We ask
Allah to help us to
behave consistently well,
to behave in ways that are,
that are pleasing to him,
and which will leave for us a heritage
of