Social Justice A Sacred Duty

Mohammad Elshinawy

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Channel: Mohammad Elshinawy

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The speakers discuss the impact of Islam on their lives and the importance of faith and compassion in achieving justice. They also touch on the history and importance of the message of Islam, including its impact on the global climate crisis and the importance of community involvement in politics. The speakers emphasize the need for compassion and love for parents and children and for individuals to set themselves on the right track in life. They also mention the history and importance of the act of mercy and the need for compassion and love for one's parents.

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Brothers and sisters, we often hear as Ibn

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Abbas radiAllahu anhu narrates it that the messenger

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of Allah sallallahu alaihi wasalam was the most

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generous of all people.

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And the most generous he ever was was

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in the month of Ramadan.

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I wish to spend a moment on the

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second half of this narration that isn't visited

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at as often.

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He says, was the most generous of all

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people. No one ever outdid him in generosity,

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sallallahu alaihi wa sallam. And the most generous

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he ever was, he would only outdo himself.

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No one would outdo him. In Ramadan, he

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would even outdo himself, sallallahu alaihi wa sallam.

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When Jibreel would come to him and review

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with him, rehearse with him the Quran.

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And at that time,

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so that because of that, because of the

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review of the Quran,

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he was more

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generous with every act of good than the

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fast wind.

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You know, wind

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covers

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great distances in short spans of time. So

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what he means is, his reaction

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unparalleled throughout the year in his generosity sallallahu

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alaihi wa sallam.

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But the idea is it's because he was

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spending more time with Jibril and the Quran

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in Ramadan

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than ever.

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And this is why ibn Taymiyyah

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he suggest that

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this is supposed to remind us that the

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closer you get to the Quran, and the

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more you internalize of the Quran, the more

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you realize that you were intended by Allah

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as an agent of Allah on this earth.

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As a khalifa. Right? As a representative

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of the good Allah wants to see unfolded

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in this world.

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When Jibreel reviews with him the Quran Quran,

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and so he becomes more generous than ever.

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Sallallahu alaihi wa sallam.

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And similar to that, ibn Abbas himself

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as al Bukhari narrate in Adbul Mufrad

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was performing atikaf one time dedicated for private

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worship as we associate this with Ramadan usually.

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Right? So atikaf

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in the prophet's masjid salallahu alaihi wa sallam

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which is the masjid wherein the salah is

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worth a 1,000 times

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more than any other masjid which means 27,000

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times more than a prayer you'd make at

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home. He was performing that prayer,

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secluding himself for worship

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in

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in this masjid and a man comes to

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him clearly bothered. And so he says to

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him,

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what is the matter? You look horrible. Like

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you look so sad. What He said, my

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debts have broken me or buried me.

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So he said to him, Would you like

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for me to speak to him for you?

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Your creditor, your lender. Can I speak to

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him for you? Notice, it's because he didn't

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have money that he pivoted over to can

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I at least talk to him for you?

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He didn't say, Oh, it's too bad. I

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don't have any money to help you. May

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Allah make it easy brother and you keep

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it moving. He was bent on finding some

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way to help. If not with money, then

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but with vouching.

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And so the man said to Ibn Abbas,

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if you want to speak to him, I

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I don't wanna pressure you. It's up to

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you.

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Immediately he leaps up

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and he begins to put on his sandals

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and he's walking off the masjid.

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So the man stops, he says, Woah. Woah.

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Woah. You're in Atikaf like did you forget?

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I meant like whenever is good for you.

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Not right now. You're in Atikaf

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and so he said to him like I

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I haven't forgotten. He explained to him that

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I'm very aware of what I'm doing.

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He said the resident of this grave, sallallahu

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alaihi

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wa

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sallam, said to us,

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and it was not that long ago that

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he said this to us.

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The narrator says, and then he stopped and

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his eyes welled with tears, then he continued

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to say the hadith,

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For one of you to walk in the

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need of your brother

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until you fulfill their need for them is

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better, meaning more rewardable

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than you to perform ihtikaf in this of

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all masjids, in this masjid of mine for

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a month or for longer than that.

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So he understood

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that it is inseparable

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our relationship with Allah and our positive impact

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in serving His creation subhanahu wa ta'ala.

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You know, and look at the flip side.

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When did this umma

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become

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no longer contributing to the welfare of humanity

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Empire was called the old man of Europe

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for about 300 years until it ultimately collapsed.

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The Turkish Ottoman Empire collapsed in the early

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19 100. That was like the toppling over

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the tip of the iceberg but it was

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happening for 100 of years.

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In the late 1800,

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there is the famous Just to give you

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a feel of the atmosphere, the religious understanding.

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There was the famous philosopher Nietzsche

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who had a crisis of faith, he lost

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faith with Christianity and he famously said, God

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is dead. Whatever he meant by that, Allah

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knows.

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But he he was gone from there. It's

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not like he didn't know Islam,

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but unfortunately

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he misunderstood

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Islam because he saw the Muslims.

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He actually had a term for the Muslims.

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He used to call them the Turkish fatalists.

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Do you know what fatalists mean? These are

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people that believe they have no impact on

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the world. They're just indifferent

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sense of powerlessness,

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defeatist,

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feather in the wind. Wherever the wind goes,

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I can't resist.

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Because that was a dominant sentiment in the

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late Ottoman Empire.

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In the early 1900, to show you this

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is no coincidence,

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Muhammad Iqbal

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the famous,

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Islamic reformer from

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then India,

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he

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comments very interestingly

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on one of the extreme mystics of his

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time.

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Extreme sort of practitioners of, you know, incorrect,

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imbalanced spirituality.

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Right?

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This mystic was speaking about the Mi'raj,

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the ascent of the prophet salallahu alayhi wa

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sallam through the heavens. And he said, man,

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if I

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would have gone through the heavens to meet

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Allah the way Muhammad did, sallallahu alaihi wa

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sallam, I would never have wanted to come

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back.

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So Muhammad Iqbal rahimahullah criticized this man and

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he says, I cannot think of a better

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summary

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of what went wrong in the ummah than

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this man's statement.

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He said this is the perfect difference

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perfect picture of the difference between the prophetic

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mindset, the way of the prophet shalallahu alaihi

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wa sallam and the early muslims, and between

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the mystic mindset.

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You see, when when the ummah sort of

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half of it started obsessing over material

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riches and prosperity,

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The other half let go of the material

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world altogether.

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He said the mystic

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went to an opposite extreme.

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For him religion,

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for him spirituality

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is a feeling. That's all it is. It's

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this feeling of togetherness with Allah. You go,

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I don't wanna come back.

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He said, but the prophetic mentality, not the

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mystic mentality,

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is that his rise to Allah

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was an awakening for him to come back

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as he puts it with world shaking

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transformative

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forces for planet earth. He he His togetherness

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with Allah

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became a huge source of energy and positivity

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and transformation for planet earth. He's saying we

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lost sight of that. We separated between sort

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of being religious

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and being impactful, being agents of positive change,

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being ambassadors of justice in the world that

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Allah loves to see

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You know, think also about the hadith Abu

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Thar in Sahih Muslim.

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This hadith, Al Imam Ahmed Raheemaulah calls it

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the noblest hadith that ever came out of

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the region of Asham.

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That whole part of the world spans about

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4 countries today, Asham, Greater Syria.

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No hadith was ever spread throughout the world

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from there that was noblier than this one

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hadith.

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This hadith is so powerful that Abu Idris

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al Khawalani, one of the early narrators, Rahimahullah

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would refuse to share this hadith with people

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except from on his knees.

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Because of the weight of the justice of

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Allah that he has committed his servants to,

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and because of the brokenness in front of

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Allah that it evokes.

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In this hadith, Abu Thar radiAllahu an narrates

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that the prophet sallallahu alaihi wasallam said that

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Allah azzawajal

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said,

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Oh my servants. You're you serve me?

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Know that I have forbidden injustice even on

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myself.

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And I have deemed it prohibited you with

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each other

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Do not wrong each other.

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And I will keep it in English for

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brevity.

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And then it continues to say, O my

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servants,

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all of you are lost except those whom

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I have guided, so seek guidance from me

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and I will guide you. Oh my servants,

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all of you are hungry except those whom

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I feed, feed. So seek food from me

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and I will feed you. May Allah feed

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all of the hungry all over the world.

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Be with the people starving everywhere.

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Oh my servants, you are all naked

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except those whom I choose to clothe. So

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seek clothing from me, I will clothe you.

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Oh my servants, you are all sinful by

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night and by day.

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And I forgive all sins. So seek my

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forgiveness, I will forgive you. Oh my servants,

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know that you will never reach a point

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where you will be able to benefit me

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nor ever reach a point where you will

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be able to harm me. Oh my servants,

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if the first of you and the last

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of you and the human of you and

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the jinn of you were all to be

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upon the most pious heart among you. If

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we were all Muhammad sallallahu alaihi wa sallam,

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the most pious heart amongst you that would

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not increase my kingdom in any way. Oh

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my servants, if the first of you and

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the last of you and the human of

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you and the jinn of you had the

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most wicked heart of you all. If we

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were all shaitaan, The

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most wicked heart of you all that would

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not take anything away from me.

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Oh my servants, if the first of you

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and the last of you and the human

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of you and the jinn of you all

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got together in a single field, and every

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single one of you you asked me, And

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I gave you all exactly what you asked

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for. That would decrease me in nothing except

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the way that a needle decreases from the

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ocean after it's dipped and pulled from it.

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Oh my servants, they're your deeds. You see

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agency. It's all up to you. I've been

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so good to you. Now you be a

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person of goodness for yourself and others. The

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hadith continues, Oh my servants, they are your

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deeds.

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I just collect them for you and then

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deliver them back to you. So whomever finds

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goodness on the last day, whoever finds goodness,

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let them praise Allah for the opportunity,

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for the agency.

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Whomever finds anything else

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Let them only blame themselves. I didn't just

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give you the chance. I stack the odds

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in your favor.

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The terms are clear. The opportunity is grand.

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The agency is real and it begins with

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the agency to effect justice and uphold it.

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Also there is the hadith of Jabir brothers

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and sisters. Radiallahu

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an, when When they mentioned in front of

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the prophet sallallahu alaihi wa sallam that one

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of the craziest things we saw in the

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Christian kingdom of Al Habasha is an elderly

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woman carrying a clay pot on her head,

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water or something, a big jug. And a

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young man

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shoves her from behind, she falls to her

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knees and the clay pot cracks.

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So she slowly gets up and when she

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turns around she says, You traitor, a hudar.

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You will find out on the day that

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Allah sets his kursi,

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sets his footstool for judgment.

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And he gathers the very first all the

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way to the last of humanity.

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And people's hands and their feet, our instruments

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of agency. Right?

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Their hands and their feet speak up about

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what they used to do with them. You

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will find out on the day, she said

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to the young man, where you stand and

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where I stand. And he said sallallahu alaihi

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wa sallam concurring with her, sadaqa. She has

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said the truth,

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How can Allah ever bless a people?

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That do not retrieve the rights of the

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weak

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from the strong. Meaning the strong who are

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being unfair, the strong that are being oppressive.

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And this is why ibn Taymih rahimallahi said

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about this, to such an extent this is

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important to Allah that you will find that

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Allah will support a disbelieving nation that is

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just, meaning socially just,

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against a believing nation, a Muslim majority nation

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that is socially oppressive.

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And you know there's even a principle, a

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rule in Islamic law that reminds us of

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why.

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That when it comes to the rights of

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Allah

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and the rights of creation,

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Allah prioritizes

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in this world the rights of the creation.

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From his mercy,

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he'll defer much of his rights till the

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day of judgement.

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Also from his mercy is that he knows

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we need our rights. He doesn't need his

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rights.

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And so he even set a rule in

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Islam that like it's his right that we

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fast Ramadan

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but our right to not torture ourselves if

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we're sick. So you don't have to fast,

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fast later.

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It's his right that we be openly Muslim,

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proudly Muslim. But if someone has a gun

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to your head, you don't have to take

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that bullet. It's okay. Pretend like you're not

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Muslim.

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That is from his great mercy and it

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shows you the importance of what? Justice with

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people among people.

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Brothers and sisters, before I sit down, the

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last thing I want to say is that

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in the Islamic framework,

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this justice that is driven by our

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spiritual health, our correct understanding of religion

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is a framework that begins at home.

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You know we always speak about social justice

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and activism and quickly our head jumps to

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like pushing back against the world powers,

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being anti establishment. No. It begins at home.

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Honoring your parents is part of justice.

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When

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Allah says,

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Lower for your parents the wings of humility.

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Humble yourself in front of your parents

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out of mercy. Why mercy? You see because

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justice is everywhere. So you gotta be able

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to read through these things or read exactly

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what is between these things.

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Out of mercy because mercy with your parents

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is justice

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or an attempt at justice.

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How can you not show mercy

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when you have this assumption or in reality

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you have the luxury of ignoring them, of

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neglecting them, of being cruel with them? They

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were merciful with you. You have a smile

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for everyone. You don't have a smile for

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your parents.

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That lack of mercy is unjust. It is

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unfair.

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Even mercy with our children, compassion with our

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children. He said, salallahu alaihi wa sallam, they

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are not of us, those who don't revere

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our elders,

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not just the parents by the way. And

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have compassion towards our youngsters,

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affection towards our youngsters.

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And by the way, part of that affection

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is for you to set them on the

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right track.

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You have mercy on them by not stacking

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the odds against them that makes their religious

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commitment too difficult.

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Expecting them at 13 or 15 to flip

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the switch

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or to give them a bad model for

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Islam. I'll never forget the girl at a

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high school I volunteered at and visited once

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that said, how come in Islam, Sheikh,

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a boy is allowed to have a girlfriend

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and a girl is not allowed to have

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a boyfriend.

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Of course you all know that a b

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c's Islam, dating is haram across the board.

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Where did she get that double standard from?

00:16:03--> 00:16:05

I can guarantee you she got it from

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multiple

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iterations that corroborated it, from the behavior of

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many people and the speech of many people.

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She got that. Does that not set her

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up for doubting Islam

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far faster than others when she hears Islam

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supposedly oppresses women?

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Does that not make it more difficult on

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her to be Muslim later on in life?

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Even our neighbors and I've said this before,

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part of justice

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to your neighbor that is required is that

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you mow your lawn if you own a

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house. Because unless you're keeping your property tidy,

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his property loses value because next door is

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a rut of a shack.

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That is part of justice. It is everywhere.

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It begins at home and next door to

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our homes. May Allah Subhanahu Wa Ta'ala make

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us of the people of justice.

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To bring this full circle brothers and sisters,

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social justice from the Islamic lens

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doesn't just begin at home

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but it begins, does not end but begins

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with purifying

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yourself within,

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purifying your own soul so that you are

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consistent

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in your drive to be equitable, to be

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just, to be fair, to be a force

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for the good and the justice that others

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will enjoy. It must be an internal

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force.

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And I left one final example deliberately to

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the end

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which is to be involved in local politics,

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brothers and sisters. Alright? We've been hearing the

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past few nights that it just doesn't work

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and we have to snap out of this

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idea that

00:17:56--> 00:17:58

we're gonna wake up every 4 years and

00:17:58--> 00:18:00

whoever promises at least to treat us a

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little less cruel than the next guy at

00:18:02--> 00:18:04

least here locally, they have our vote. This

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is not going to work, Right? And many

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of you should know that being involved at

00:18:08--> 00:18:11

the local level, we've been begging at the

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doors of local politicians

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since October

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for them to have a heart, to have

00:18:16--> 00:18:18

a shred of humanity left in them,

00:18:19--> 00:18:21

to call or echo the call for a

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ceasefire.

00:18:23--> 00:18:24

Brothers and sisters,

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there are more Muslims

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in the Lehigh Valley

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than there is

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votes that made the difference in the last

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elections.

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Meaning there might be politicians

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that completely

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completely

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dismissed the lives of our brothers and sisters

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in Gaza and elsewhere in the last 6

00:18:43--> 00:18:46

months that won and got that seat by

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a margin that is much smaller

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than the Muslim population in Lehigh Valley, so

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we do make a difference.

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We do have agency if we each own

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that.

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This is the first thing. The local

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elections, the primaries are on 28th April. You

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must be

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registered by the 8th. If you're not, the

00:19:05--> 00:19:07

tables are there. It is very practical and

00:19:07--> 00:19:09

very easy to do, but also not just

00:19:09--> 00:19:11

that. One last thing I will say, just

00:19:11--> 00:19:13

in the last 24 hours, you know we

00:19:13--> 00:19:15

have a Muslim councilman here in the valley.

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This Muslim councilman became the councilman how?

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Because the previous councilman was being removed. So

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he filled out an application.

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No one else filled out an application. So

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he got accepted.

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And then the elections came, no one else

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was there so he became elected.

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Last night, he's sitting in the meetings. He

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said to me, I was telling the people,

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forgive me guys. Don't mean to be disrespectful.

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It's because I'm Muslim that I'm breaking my

00:19:41--> 00:19:43

fast. I have to eat right now. And

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if he gets talks about Islam,

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he has their ear now. Think about the

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other councilman

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and what they did to us. Right?

00:19:51--> 00:19:53

And he Then he also said to me,

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there were 2 or 3 positions

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for the zoning commissions,

00:19:57--> 00:20:00

zoning officers. It would take them 2 hours

00:20:00--> 00:20:02

a month maybe of conversations because there's not

00:20:02--> 00:20:04

much work there in that office. And I've

00:20:04--> 00:20:06

been begging the Muslim community to get involved.

00:20:06--> 00:20:08

The board of ed, begging the Muslim community

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to get involved, nobody got involved.

00:20:10--> 00:20:12

It could not just mainstream Islam. Even if

00:20:12--> 00:20:14

they don't accept the our

00:20:14--> 00:20:16

our we can still be a part of

00:20:16--> 00:20:18

change for the better

00:20:18--> 00:20:20

even without them accepting our This is our

00:20:20--> 00:20:21

chance.

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Let us see our chance as a chance.

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Allah gave us the opportunity.

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Allah gave us the opportunity.