Moral Intelligence and Radical Changes – Part 4
Date:
Channel: Navaid Aziz
File Size: 55.28MB
AI Generated Transcript ©
Alhamdulillah who wants to know who won the stock photo? When I was a biller, human surely and fusina woman Surya Dr. Molina, Maria de la palma de la, la de la, la la la la, la sharika shadow Ana Mohammed Abu Rasulullah sallallahu alayhi wa aalihi wa sahbihi wa seldom at the Sleeman kathira, Ubud mudgeeraba sisters Salaam Alaykum warahmatullahi wabarakatuhu.
So we have a daunting task in front of us. And that is we need to cover two chapters of this book in one Chanukah. And the daunting task with that is there's a lot of information a little amount of time. And that means the pace that we're going to go be going out is relatively quick. So that is the the daunting task in front of us. And that is why we ask Allah subhanaw taala to make things easy and put Baraka in our time. What this will require, though, is for you to pay attention. And then at the end, I'll give an opportunity to discuss
and exchange ideas and ask some questions that would that having been said, we're going to be starting our discussion on moral intelligence tonight. And what do we mean by moral intelligence? moral intelligence is the capacity to process moral information and to manage the self in a way that realizes the moral ideal. That is a technical definition of what moral intelligence it's a simplified version of this? How do we take information that relates to morality, and find a way to implement it in our day to day lives, how to take information that relates to morality, and find a way to implement it in our day to day lives. So for example, Allah subhanho wa Taala, he tells us in
the Quran, in the salata, cabinet, Alan mini Nikita makuta, that indeed, the prayer has been prescribed upon the believers, and it's set times. So now we know this mandate of Allah subhanaw taala. The prayers need to be established on their set times we have this information. Now how do I take this information that deals with the almost the epitome of morality in Islam, which is the salah and find it within of myself to make sure that I pray my prayers on time. So that is an example of what we are looking at. And last week, you remember we took that statement of Imam Abu hanifa hymn of Allah, when he was asked the question, What is filk? What is the true understanding
of filk? And he said, it is to know that which benefits the soul and that which harms the soul. So now the reason why it's important to understand this definition, or this understanding of fifth, because when we think of fifth we'll be thinking about jurisprudence. How do I actually pray, what makes my worldview valid, what nullifies my mood, what makes my Salah valid, what nullifies my Salah, but emammal hanifa, Himalaya is telling us that there has to be a broader approach to the Sharia, there has to be a broader approach to understanding our religion. And that is everything that Allah legislated and permitted and commanded, is going to be beneficial to our soul. And
everything that Allah subhanho wa Taala, prohibited and made haraam is going to be harmful to our soul. And at the end of the day, the most valuable thing for us will be salvation of our soul. The most valuable thing for us is the salvation of our soul, meaning getting to gender and that is why that is the framework that needs to be understood. Now this concept of knowing what is good and following it is something that actually Allah subhanho wa Taala praises in the Quran he praises in the Quran, in Surah number 38 in verse 45, Allah subhanho wa Taala he says what Cora Ivana and remember my slaves or remember our servants, Ibrahim our is hakoah Yaqoob oluwole ad was absorbed,
and remember our slaves or sanitize it, saying that you remember these great prophets of Allah subhanho wa Taala for a particular purpose. What is that particular purpose that Allah subhanho wa Taala had given them foresight, had given them foresight, and he had given them the strength to implement it, he had given them the strength to implement it. So you look at the stories of these profits, and particularly the story of Abraham and Easter lamb. Throughout his story, there are multiple challenges starting out as a young boy, knowing that Allah subhanho wa Taala is the only one that deserves to be worshipped and he is our Creator and sustainer and him preaching to his
father and to his community and the challenges that he goes through. Then eventually he gets older. And now the challenge becomes that Allah subhanaw taala has asked him to sacrifice his family, firstly, starting off with leaving how God in His smile behind the NACA while he's told to leave. And then when it comes to actually being commanded to sacrifice his nine, then actually when it comes to sacrifices made, so these are a set of challenges. So Allah subhanaw taala had given these people insight of knowing what is right and wrong, which ultimately is submission to Allah subhanho wa Taala is the highest truth that one can achieve in this life. And then number two, is that Allah
subhanaw taala had given them the strength to implement it and follow through and that's what we need to realize.
Is that the first phase is actually the easy phase? Getting to know what is right and wrong. We have so many tools at our disposal that will facilitate this discussion of what is right and what is wrong. Almost everyone can achieve that. The difficult part is once you know what is right, and what is wrong, how do you convince yourself? How do you convince your soul to obey that which is right and abstain from that which is wrong. So that is going to be at the core of today's discussion today in the first half of this segment. Now, one of the challenges that arises in this discussion of right and wrong, is the discussion of subjective morality, that everyone has the right to interpret
what is right and wrong. And that is something that is heavily endorsed in our day and age, you have the right to believe whatever you want, as long as it doesn't harm me, and as long as you're not imposing it upon me. And it is the unfortunate reality that Muslims have embraced such a paradigm. Even though such a paradigm is not coherent. With the Islamic understanding of morality, and ethics, it is not coherent with Islamic understanding of ethics. Now, let us understand what we're talking about, I want you to imagine, choose any particular game, choose any particular game that you play, it can be a sport, like hockey and basketball, it can be a board game, like monopoly, or risk. One
of the key functions of both of these types of games is that the only way this game will be enjoyable. And its goal can be achieved is if everyone is aware of the rules. And everyone abides by the rules. So can you imagine someone's playing Monopoly? And they're like secretly stealing money from the bank? Whatever game is that going to be? It's going to ruin the game, you can't have a functioning game at that time. Are you playing a sport, and in the sport, in the middle of the game, decide to change the rules, you're like, Okay, if you shoot from here, it's worth 10 points. And if you shoot from there, it's only worth one point, you start to change up the rules, it's not going to
work. So what that means is, the rules of the game need to be decided in advance, the rules of the game need to be decided in advance. And it's not something that can flow throughout the game, you can keep changing the rules throughout the game. Now, how does this impact our discussion on subjective morality? Well, one of the flawed elements of subjective morality is that that which was moral before may not be moral now. And that which is moral, Now perhaps was not moral before. And that is one of the flaws. But what you have to understand is our scope of discussion is that which is in the best interest of society, and more particularly humanity as a civilization. So that is the
scope of our discussion, we want to talk about what is in the best interest of humanity and civilization. When that is the focus of our discussion, you have to understand that those rules are going to be set in advance. And as long as mankind is the constant, humanity is the constant in our discussion, then that morality and ethics needs to be constant, and cannot be relative or subjective, meaning it can't change from place to place, or take time to time. Now what can change from place to place and time to time? What can change from place to place in time to time is what do we choose to implement right away? And what do we choose to delay? What are some of the things that
we can be easy going on? And what are some of the things that we need to be more strict on? So let us look at the Syria from a hole when it comes to this issue. So there are certain things that the Sharia is actually very, very strict upon. And that is something like Salah whether you are sick, or you are healthy, you have to pray, that is something that you cannot give up. If you're healthy, you pray standing, if you're not feeling well, you pray sitting down. If you're healthy, you have to pray each prayer on this proper time. If you're sick, you're allowed combining between the heart and our soul, and between magnesia but it is something that has to be done. So that constant is always
always there. But in terms of delaying some matters and giving preference to some matters. That is where the flexibility of the *tier will come into play. So now when you understand this concept of subjective morality, you have to understand that there has to be this concept of moral subscription. So coming back to the example of the game, the game will only work if everyone agrees to the rules. If everyone agrees to the rules, then the game will work. But if not everyone agrees to the rules, the game is not going to work. And this is what we refer to as moral subscription. People need to buy into this concept people need to buy in to this concept. So now how do we get
people to morally subscribe to a set of rules?
The first thing it has to do is be logical, the first thing it has to do is be logical. And that is the or the primary way that people will buy into the set of rules. If rules are not logical, there will be no buy in. Now, what is the difference between a buy in versus conformity? What is the difference between buying and conformity, the difference between buy in and conformity is two things buy in is when you have something illogical, and a person is self motivated to live by these rules. So this logical and a person who is self motivated to abide by these rules, moral subscription, that's what it is. Confirmation is when an individual is not logically convinced that these are the
best rules, or this is the best way going forward. But they're doing so only for the sake of an external pressure. They're doing so only for the sake of an external pressure. Now, eventually, what happens in that case, is people will think they are morally convinced, when in reality, it just societal pressure that forced them to become that way, and change the way they thought and change the way they thought. So for example, this whole concept of fascism, and xenophobia and hating immigrants, if you think about it logically, like the whole movement doesn't make any sense. There's this whole basis of go back to where you came from immigrants are not welcome. Who is saying this,
it is the same people that colonized our countries, and killed all the native people in this land? Like this makes argument makes no sense. If there were any concept of immigrants, you were the first immigrant we just followed you. That's what happened at the end of the day. So people, they start being convinced of this, due to not a logical, you know, proof, not a being logical and coherent, but due to a societal pressure that comes across. So that is what conformity actually looks like. So when we talk about mortal intelligence, what we're looking at is that whatever we're presenting has to be logically sound, it has to make sense. And if it doesn't make sense, then that is something we
need to question. If it doesn't make sense. That is something we need to question. Now, this is going to lead to a further discussion on how do we understand the Sharia? How do we understand the Sharia what is good and bad inside of the Sharia? And this is what I want to develop
a discussion around the schools of thought when it came to this issue. So the concept is, how do we know what is good and bad? How do we know what is good and bad? That is the scope of our discussion right now.
Movement number one, we will call the Moto Z group, and we will discuss them in halycon. Number one, we said they were the rationalists. Everything about them was purely rationalization. And they said the way we understand what is good and bad, is by two things, is by the attribute of the action, and by the outcome of the action. So whatever we're trying to discover, is it good or bad, we have to see what attributes it has within of itself intrinsically. And then we will look at the outcome and then we will look at the outcome and that is how we will decide what is good and bad. Now what is important to understand is that this group completely ignored revelation completely ignores what
Allah says with the Messenger of Allah sallallahu alayhi wa sallam says, the primary authority is our intellect and the shediac. The Quran and the Sunnah need to conform to our intellect, they need to conform to our intellect. So that is their argument. This is group number one.
group number two, is what we will call the shoddy school of thought. And this is something we also discussed in halycon. Number one, the Ashley school of thought, they said when it comes to good and bad, the ultimate authority is revelation. And the intellect has no role whatsoever. Whether you understand it or not, whether it has good attributes or bad attributes, whether the outcome is good or bad is completely irrelevant. You completely have to look at what Allah subhanho wa Taala commanded, you completely have to look at what Allah subhanaw taala commanded, that is group number two. So this is a spectrum of created spectrum number one, all intellect spectrum number two, all
revelation. And then we will introduce another group. And this other group is the majority group, they might do the group, they try to come somewhere in between. They said that the vast majority of good and bad actions will be known through revelation, but there are some actions that can be known through their current
terroristic acts and their outcomes if there are good and bad if they are good or bad.
And then the last individual and this individual is not a group it's not a movement is even Tamia Rahim, Allah hautala, even teneo Rahim Allah, He frames the discussion completely different. And he says, Our primary source of understanding what is good and bad is revelation, you want to understand what is good and bad, this is the primary source. Now, in those circumstances in situations where the shadows stayed quiet, and perhaps did not talk about things specifically, then Allah has given us certain tools to analyze if something is good or bad. And that is you can look at the characteristics of that thing. You can look at the outcomes that it brings, and you can use those
tools at that time.
And then he proposes a third concept, there are certain things that Allah subhanho wa Taala has prescribed, which may seem that they are bad, yet Allah subhanho wa Taala prescribed them as a test and therefore do not follow the logical flow of order. And he uses the example of Ibrahim alayhi salam, when he's commanded by Allah subhanho wa Taala to sacrifice his son, sacrificing your son, is that a good thing or a bad thing? We're going to agree that it is a bad thing. It's not something good. That is not something you should be doing regardless of how bad they are. Not Brahim Elisa Lam is commanded by Allah subhanho wa Taala. To do this, what Allah subhanho wa Taala command his
servants and slaves to do something bad? No, that goes against the whole premise of the Sharia that all are only commanded that which is beneficial to us and prohibited that which is harmful. So why is Ibrahim alayhis salaam now being commanded to do this? This is a test for Ibrahim, this is a test for Ibrahim Alayhi Salam specifically. So where is the good in this? The good in this is for multiple levels, number one, showing how Ibrahim alayhis salam had this high level of conviction, where he's able to use his faith to overcome any doubts that he has in doing this action. Number two, is the proof that strong conviction and faith can bring about the best of outcomes, even though
when it may not always be perceived. Because you can see as soon as Ibrahim alayhis salam is about to sacrifice his son, Allah subhanho wa Taala miraculously changes it to an animal miraculously changes him to an animal. So here that faith and conviction shows us that one who has true terracotta and Allah, Allah will never abandon that slave of Allah has commanded you to it, and you're having difficulty do it and you find the conviction to do it, Allah will never abandon your site. So these are just two of the goods that come out of it. And Allah Subhana Allah knows best this argument of even taymiyah Rahim Allah seems to be the strongest of positions seems to be the
strongest of positions. So that when we are talking about our morality, when we are talking about what is good and what is bad, our primary source is the Quran and the Sunnah, our primary source is the Quran and the Sunnah. And this is what needs to be understood everything else that is not mentioned in the Quran, Sunnah. Yes, we can wait we can discuss, we can make a Jihad and try to come to a conclusion.
But for everything that is mentioned, then we have to understand that that is our ultimate authority. And that is what we need to abide by. Now, let us look at some of the downfalls of this moral subjective subjectivity. When things are not objective, we're going to look at to the downfalls of moral subjectivity. So the example that the author comes and brings, is when you look at moral subjectivity, societies that have the highest levels of moral subjectivity will promote two main values, they will promote two main values at a political level, it is that everyone should have the freedom of individual choice. Everyone should have the freedom of individual choice. So that is
at a political level. At an ethical level, the highest level of morals and ethics in this subjective society is the act of tolerance. If you're able to tolerate other people, then this is the highest level of virtue that can be achieved in this liberal Society of moral relativism. Now, if you take a country art you will not use a country will use a region Scandinavia. Scandinavia is a region that promotes liberalism, to the farthest degree and it promotes this concept of a relative
morality. Now, what are the problems of a relative morality? What we see in countries in Scandinavia is that they have the highest levels of
isolation, the highest levels of isolation, where people feel alone, they can they don't feel as if they're a part of a community. And this is, you know, going to get into an issue of depression, and, and things like that. And I'm not going to get into the mental health side of things. But I want to say is, if you look at this idea of moral relativism, what it promotes is individualism, which creates isolation, and prevents you being a part of a community. Because part of being a community is that there has to be a shared framework, there has to be a shared, you know, group of ethics that we all live by and abide by. And if we agree that you know, what everyone has the right to believe
whatever they want, in terms of good and bad, that prevents discourse that prevents engagement that prevents discussion and dialogue. And that is the basis of community where people get together to discuss ideas for the sake of enhancing our civilization. So that is pitfall number one. pitfall. Number two, is that this individualism that is promoted, is presumed that it will not have an impact on society. But this couldn't be further from the truth, this couldn't be further from the truth. So now, one of the things that you see is that in terms of gender, in terms of intimacy of who and what you're attracted to this ethos of do what you want, and no one has the right to judge you is being
heavily promoted, and it is being embraced. Now, what is the impact that it has on society, the impact that it has on society, the concept of family values has completely deteriorated the concept of protecting society from the harms that can take place with falsely equated intimacy are becoming more rampant, you look at the levels of diseases and and so on and so forth, that are being promoted are increasing, if you look at the levels of identity crisis, people not knowing who or what they are, are increasing. And all of this is tied back to the individual belief of I have the right to be whoever and whatever that I want.
fallacy number three, or pitfall, number three, is that such a way of life will not be logically coherent, it will never make sense. Because if this is purely based upon what you feel, and what you feel is good, that is going to be different from my experience, that is going to be different from how I understand things. So it will not be something that is logical, but it will be something that people are forced to conform by due to social pressure, and there will not be buy in there will not be a moral subscription, people are going to conform for the sake of social pressure, because that is the cool thing to do. And that is what is unfortunately happening in in a lot of the Muslim
communities. So those are some of the pitfalls that you will find.
Now, understanding the greater harm in this is that when everything becomes subjective, it means we've eliminated law, we've eliminated law. So halal and haram, we've completely eliminated it's become subjective, you have the right to decide what is good and bad. That means halal and haraam no longer exists, because it'll be hard for me how long for you something else is highlighted for you and how long for me based upon our own interpretations. So if halal and haram is taken away, that means the concept of sin is taken away, people are no longer committing sin. If you're no longer committing a sin, then there is no longer a need for repentance. If there is no longer a need for
repentance, then there is no salvation, then there is no salvation. And even greater than this is when you have so many truths that are possible. When you have so many truths that are possible. People have stopped striving for an ultimate truth. When so many truths are possible. people stop striving for an ultimate truth. So in this day of age of share your truth, this is meaningless. Who said your truth has any value to begin with other than yourself? Like who do we think we are? That what we feel and what do we express has become a truth? Yes, that may be your reality. But your reality in the greater scheme of things has no impact on society, and the greater society and the
greater civilization of humanity is what has to take precedence. And that requires an objective morality that requires an objective morality. So now this is just a lay of the land of why we can't have a subjective morality and we need an objective morality. Now the author he goes on to this discussion, he goes on to this discussion of the tools that Allah subhanho wa Taala has given us and how we reach that objective morality. So remember, that was earlier Rahim Allah, he talks about
The eyesight, the buzzer. And it says that Allah subhanaw taala refers to the in the Koran, buzzer and vasila. So buzzer is physically what we see. And basura is insight basura is insight. So to break it down at a simpler level, what you see physically versus what you see intrinsically. And this is based upon the Hadith of the Prophet sallallahu alayhi wa sallam where he says, in the law hola yodel Illa Allah semicolon what a whiny comb, Wonder can young daughter, ella kulu become armonico that Allah subhanho wa Taala does not look at your physical bodies, nor does he look at your colors. But what Allah subhanho wa Taala does look at is your actions and the state of your
heart, your actions, and the state of your heart. So remember the Zenyatta himolla, he uses this hadith as an argument to prove that insight basura is actually much greater of a gift and much more functional as a tool than the physical eyesight, the physical eyesight. And then he goes on to argue this he goes on to argue this through five ways to five ways, way number one.
And the first and perhaps most profound difference between busser and basura is that the physical eye, unlike the intellect, cannot perceive itself cannot perceive itself. So meaning, is there anything that the Ice Age can do to perceive itself? Is it can the eyesight perceive itself meaning that if the eyes are looking, can you look at themselves? No, it will require an external tool like a mirror to see that the eyesight actually exists. Whereas this vasila this intellect that Allah subhanaw taala has given us due to our ability to rationalize your ability to conceptualize, it can perceive itself, it can see when it is functioning and it can see when it is not functioning. Number
two is that emammal has Allah He says the eye cannot see that which is far away, or that which is extremely close, the eyesight cannot see that which is extremely far away, or that which is extremely close, something is really far away becomes smaller and smaller and smaller. Something is really close, you put this book right up to your face, and you're unable to see what's being written. So he's saying that physical eyesight has its limitations, physical estate has its limitations. Whereas the basura that Allah subhanaw taala gives has no limitations, the more one increases and the taqwa and obedience to Allah subhanaw taala, the more their basura goes up, the
more their insight actually goes up. Number three is that if there's a physical partition that is placed, the eyesight cannot see past that partition. There's no such thing as x ray vision and human beings. We haven't developed that even as a as a tool that you can install in in a human being yet. But for the basura there is no such thing as a physical barrier. Because it doesn't exist in the physical realm. What there will be is a spiritual barrier, and physical barriers, not all of them can be moved, you're stuck behind a mountain. You can't move the mountain to see what is behind it you have to walk across, you're in the middle of a forest, you can't just skip all the trees in the
middle and see what's beyond the forest. Yet when it comes to basura Allah subhanaw taala has provided us tools and methods to remove those spiritual blocks at the highest of them is seeking forgiveness from Allah subhanho wa Taala and sending Salaam Salaam upon the Prophet Muhammad sallallahu alayhi wa sallam. This is how you remove those spiritual barriers.
Number four, number four, Imam Al ghazali Rahim Allah, he goes on to mention is that the eyes can only see the outward experience, they can only experience the external factor, whereas the intellect and the basilar they have the ability to see internally. So you see something on the appearance, and you make a judgement based upon the appearance. Whereas basura it gives you the ability to see what is internal gives you the ability to see what is internal. Now I want us to put the deposit over here for a second. Because if you look at the disease of racism, if you look at the disease of racism, it is purely tied to this concept. Racism is void of all basura because what you're doing is
looking at something physical and proclaiming an ultimate judgment upon that person, this person is such and such ethnicity, therefore they must be bad. And that is what the conclusion that we come to. And that is why it is an Islamic and haram to have these racist ideas. But what's really important over here is that once we condemn racism we
I also have to increase literacy literacy on how we increase our besito. How do you see beyond the physical, how do you see beyond what is just a parent in front of you, and that is why there are multiple things that can be done, there are multiple things that can be done that we will highlight at a different time.
And then difference number five, according to Imam Al ghazali, is that only a small portion of the creation can go beyond the physical, only a small portion of the creation can go beyond the physical, whereas it is it is the select few that can go into the inner dimensions, the select few that can go into these inner dimensions. So part of your image and part of your submission will bring those inner dimensions will bring those inner dimensions. Now all of this discussion is very, very important, why? Because when you look at understanding good and bad part of the discussion, as I mentioned, is recognizing it, and then how do you come to follow it? And I mentioned that almost
everyone can understand what is good and bad, but very few people will be able to follow what is good and abstain from what is bad. What is the ultimate key that is needed to cross that barrier. How do I get myself to follow that which is good and abstain from which is bad, is developing this concept of basura is developing this concept of basura.
Now we're going to introduce this concept and we talked about it a little bit in halaqa. Number one, the function of light and the importance of light, when you look at eyesight, the eyesight is dependent upon an external light. eyesight is dependent upon an external light, if there is no external light, the eyesight cannot function, you turn off the lights completely. If there is no light, you will not be able to see you will not be able to see. Similarly, a moment of azalia Rahim Allah, He argues that just like eyesight is dependent upon this external light. Mankind is dependent upon external guidance, mankind is dependent upon external guidance. Without this external guidance,
they are completely not able to figure out what is right and wrong. And he uses surah number six, verse 122.
We're on lesson heinola Tada. He says, that is the example of the legs who was dead and brought to life. And we granted him a light to walk between the people like the one who has no light and Rome's in darkness. This is the example that Allah subhanaw taala gives over here, when he talks about a man when he talks about revelation. That revelation is that external light that mankind needs to function as a society that mankind needs to function as a society. And the author, he actually brings a very nice quote, I wasn't able to jot down who he wrote this quote from. But he says use this logical progression, where social order is dependent upon morality, social order is dependent
upon morality. If there is no morality, there is no social order. And he says morality is dependent upon religion, morality is dependent upon religion. So you cannot have true morality without having religion. And this is what Allah subhana wa Taala is emphasizing in this ayah that acts that external light of revelation that Allah subhanaw taala has given his that revelation
upon the Prophet Muhammad sallallahu alayhi wa sallam.
So now, this is where we get to the meat of the matter. All this was just the introduction, the meat of the matter. Moral intelligence is built upon five things is built upon five principles, let's call it that moral intelligence is built upon five principles. Principle number one, is a moral compass that is calibrated to prophetic ideals. I'll list them out and then we're going to discuss them in Sharla. A moral compass that is calibrated to prophetic ideals. So Allah subhanho wa Taala has given you this compass inside,
that when it's calibrated to prophetic ideals, you will be able to navigate, but if it's not calibrated to prophetic ideals, you're not going to be able to navigate. Number two, conviction and commitment to those ideals, conviction and commitment to those ideals conviction and commitment to those ideals.
Number three, moral sensitivity, moral sensitivity.
Number four, moral problem solving, moral problem solving.
And number five, moral assertiveness, number five, moral assertiveness. So now
Starting off with this compass that Allah subhanaw taala has given us what is that referring to? Some of the scholars will refer to this as the fedora, Fedora de la Latif uttanasana. That it is this innate disposition that people have inside, that in its purest and innocent form will tell you what is good and will tell you what is bad. And this is what we see in the hadith of Wabi Sabi, Noma. But that the Prophet sallallahu alayhi wa sallam he tells us of the mind, but that righteousness is that which settles in the heart. righteousness is that which makes you comfortable in your heart. And evil is that which makes you uncomfortable, and evil. Is that which makes you
uncomfortable. So now this concept of a moral compass, everyone has everyone has some sort of moral compass. The question we want to ask is, what is it calibrated to? What is it calibrated to when you have a good moral compass that is calibrated to prophetic ideals. The Prophet sallallahu alayhi wa sallam says was Tufty called buck, that seek your heart, the whatever your heart tells you, it will guide you. But if your heart is not calibrated to prophetic ideals, you need to first get it to that level of prophetic ideals need to get it to that level of prophetic ideals. Now, what is the advice of the author in terms of getting to that level where your heart is calibrated to these prophetic
ideals? Number one, keeping company of the righteous keeping company of the righteous. Number two, recitation of the Quran and its contemplation. Number two, were citation of the Koran and is contemplation. Number three, studying the life of the Prophet Muhammad sallallahu alayhi wa sallam. Number three studying the life of the Prophet sallallahu alayhi wa sallam. Number four, humbly and sincerely making dua to Allah subhanho wa Taala. Humbly and sincerely making dua to Allah subhanho wa Taala. And I just want to pause over here for a second.
This concept of humbly asking Allah subhanaw taala is something that cannot be underestimated. It is not something that can be underestimated. And I want to address this from two points. Number one, is in the salon. This is what Allah subhanaw taala taught us to ask for. Allah subhanaw taala could have taught us to ask for a wide variety of things. Yet the one thing he commanded us to ask for it he didn't set off them stuck in that Oh Allah guide me to the straight path, Guide us to the straight path rather, meaning a communal morality, a communal way of life, guide us all to the straight path. That is what you're commanded to ask Allah subhanaw taala for. So the fact that Allah
commanded in Salah shows this importance. And number two, the multiple though is that the Prophet sallallahu alayhi wa sallam used to make the multiple do is that the Prophet sallallahu alayhi wa sallam used to make yamaka label Palooza bit called Bella denecke that all our turn of the hearts turned my heart towards your religion and to your way of life. And in fact, it was seldom used to ask a llama areni and haka haka was looking at the bar, or the neon bottle about Tila was looking at Napa, they're all la show me the truth as it is, and allow me to follow it, and show me false sword as it is, and allow me to abstain from it. And this dog perhaps is at the crux of our discussion,
this whole discussion on moral intelligence is revolving around this door, that asking Allah show me the truth as it is, because you're the only one that can show me the truth as it is, and allow me to follow it. And then show me false who that is, as it is, and allow me to abstain from it. Now, I want to dig even deeper onto this concept. And apologies for going on this tangent, we're going to come back to the list. When a person is committing sin. When a person is committing sin. Are they looking with their eyes? Or are they looking with their heart?
A person is looking with their eyes at that time, because it's purely about a physical enjoyment in this life, it is purely about Selam Aleykum. How are you?
Are you okay?
It is purely about a physical enjoyment in this life. Whereas if they were able to see with their heart, if they were able to see with their heart, they would have abstained from it. If they were able to see what their heart they would have abstained from it. So this is the power of that to do that. You're asking Allah Oh Allah don't just grant me the ability to see with my eyes, granting me the ability to see with my heart. And once my heart is able to recognize what it truly is, then let me follow that or abstain from it accordingly. Let me follow that or abstain from it accordingly.
And that is the power of sincerely asking Allah subhanho wa Taala. That is the power of sincerely asking Allah subhanho wa Taala. Number five, seeking knowledge and forcing oneself to live by it. Number five, seeking knowledge and forcing oneself to live by it is forcing yourself to seek knowledge and live by it.
And then number six is repenting from the sins and avoiding sense repenting from sins and avoiding sins. And what's interesting is that the author he mentioned is repenting before avoiding now what is the possible wisdom behind that, as human beings it is inevitable that we will fall into sin, so something that you cannot avoid. So when you do fall into sin, make sure you repent to Allah subhanho wa Taala. And once you develop this habit of repentance, then part of sincere repentance to Allah subhanho wa Taala is the avoiding of since part of sincere repentance is avoiding those sins. So this is the author's advice in terms of how do I calibrate my heart to prophetic ideals? How do I
calibrate my heart to prophetic ideals, that is what is required. Now for the companions or their loved one home. They had the purest and moral campuses, because not only did they experience revelation, the enacted with revelation with the Prophet sallallahu alayhi wasallam. And that is why their understanding of good and evil was at the highest of levels, which ties in into souland folk. That is why their consensus, their agreement upon the matter is actually a proof in our religion, because their ability to understand right and wrong was at the highest level, different topic altogether. The number two, we said is establishing moral commitment is establishing moral
commitment. A man comes to the Prophet sallallahu alayhi wa sallam and he says, Oh messenger of Allah advised me. The Prophet sallallahu alayhi wa sallam, he says, Call a man to Billa themistocles say I have believed in Allah. And then I struggle to be upright, I struggle to be upright. Now, this struggle of being upright.
There's a hadith where the Prophet sallallahu alayhi wa sallam, he talks about
what caused his hair to go white, what causes hair to go gray, in fact, and he says shea butter in the hood.
That that which caused my hair to go white into go gray is the sort of hood and the it's sisters. And there's a you know, a narration that talks about which sutras those are now in a narration whose authenticity is is doubted. And there there's some dubious nature to it as a hobby as your messenger of Allah. What was it in Surah? Who is specifically? What was it in Surah? Who specifically that caused you to go gray, and
try to find the exact resolution. And that is when Allah subhanho wa Taala said, stay committed as you have been ordered, stay committed, as you have been ordered. That was the command in sudo hood that caused the problems here to go great. And like I said, it seems that this is a dubious narration. But this is something that the author mentions. Now, what is the point we're trying to get here? moral commitment is not a short term thing. It is a long term game, meaning that once I have understood the values and morality, and I'm logically convinced, now how do I stay committed to it? How do I stay committed to it? This is what this discussion is about. And the author advises
three things are needed. He says in order for people to be committed to their morality, three things are needed. Number one, certainty. You cannot have any doubts about your morality, you cannot have any doubts that what you believe to be good and bad, is actually good and bad. Number two, optimism, optimism, that if you were to stick to these moral and ethical ideals, then your ultimate outcome will be good, then your ultimate outcome will be good. And you will have the help of Allah subhanho wa Taala and victory will be yours. So an optimism is needed. And then the third thing that is needed, the author uses the term unity. But I think
a closer term to what he was desiring is congruence that that you are congruent with the outside and inside, meaning basically you're practicing what you're preaching. you're practicing what you're preaching, your external reality is congruent with your internal reality. And I cannot emphasize the importance of this subject matter where there is a very deep relationship between
Your Eman
and guidance and what you practice. So I want you to give this I want you to understand this example what does congruence look like? So if you believe in the obligation of fudger, but to not pray fudger what is the impact this has on the guidance of your heart? What is the impact that it has on the guidance of your heart? So, every morning, you know, you have to wake up for fudger. And every morning, your alarm will go off, and you have to make a conscious decision. Will I wake up at that time? Or will I go back to sleep when they're going to ignore the snooze button? Because we know that the snooze button is a reality. But let's just choose option one or Option two, because the
snooze when it eventually has to lead to one of the two. Either you pray or you don't pray, right. So the snooze button is just like a is a distraction. So now you understand this reality you have to pray or you choose not to pray, what is the impact that this has on your guidance.
Eventually, as guidance keeps knocking on your door, if you do not open the door to guidance, eventually guidance retracts and goes away. Eventually guidance retracts and goes away. So every time a moral decision comes your way, and you intentionally choose the wrong decision.
You're allowing guidance to be snatched away from you. You're allowing guidance to be snatched away from you. So when he talks about congruence, it is that effort that you make to make congruence between what you believe and what you actually act upon. That is what he refers to as unity. I like congruence as a better term. And the more congruent you are in your belief system. The more your guidance increases, the more your guidance increases, the more your basura increases, the more your vasila increases, the more you're able to see truth for truth and falsehood for falsehood, and thus can follow what is good and abstain from what is bad.
Then we talk about moral sensitivity, moral sensitivity, the Prophet sallallahu alayhi wa sallam, he tells Wabi Sabi, that
sin is that which causes you to feel discomfort, sin is that which causes you to feel discomfort. For the sake of our discussion of discomfort, what we're going to look at is shame is to feel shame. That is the discomfort that the Prophet sallallahu alayhi wa sallam is referring to the scholars of Islam have divided or categorize shame into three categories. Shame with yourself, shame with the people and shame with Allah subhanho wa Taala. So when we talk about moral sensitivity, how actively is your heart telling you to be shameful and to be modest? That is what the scope of this discussion is. So when you do something wrong, or sirens going off in your head, hey, I'm doing something
wrong, I'm doing something wrong, I'm doing something wrong. Or have you become completely desensitized? That to the degree where you're no longer no sirens no longer going off, and no sirens, like we said our shame. So you can see, when human beings live, the body naturally conveys the lie. Your eyes will dilate, your heartbeat will be very up and will will increase and they're able to detect when you're actually lying. And that's what the lying detecting test is the developer baseline of truth. What is your name? What is your born? Where were you born things that they can identify noise as factual, and then they question you on the information that they want to find out
about. And if you are lying, it goes off the baseline. Meaning that your body has this even physical compass, that it knows when it's doing something wrong, your body will tell that you're doing something wrong. Now, eventually, if you keep doing wrong, and you keep ignoring those sirens, you're your body stops telling you that you're doing something wrong. So it will still give off the physical signs, but you're not going to feel it. Now, if you understand this concept, and you understand the concept of shame, you'll understand the problem we have in society right now, where modesty and shame is something that is not embraced. And in fact it is something that is
discouraged. And I think we have two extremes, where shame is used to shatter and destroy people's confidence. And then this created an exact opposite extreme, where shame and modesty are actually considered bad things where shame and modesty are actually considered bad things.
Prophet sallallahu alayhi wa sallam he says, specifically, every religion is given a characteristic. And the main characteristic of our religion is that higher it is this modesty and shame. And the Prophet sallallahu alayhi wa sallam, he tells us that once this modesty and shame is taken away, people will do as they please mimma Americana main column in the bulletin oola is the length of stay for SNAP machette that that which has reached us from the statements of the previous prophets, is when mankind no longer has shame, they will do as they please. And this is what we're seeing in our day and age, where people have no shame. So they're doing as they please. And we want to try to
justify those actions, we want to become desensitized to those actions. But we don't want to embrace shame. So what we want in our discussion today, in this component, is understand the virtue and value of shame. When the last minute that has put shame inside of us. It is something good, and it is created for us to rectify our ways. So you know, you're doing something bad, I need to do something differently. But if you keep ignoring it, that shame gets taken away, the heart becomes hardened, and it ignores guidance altogether. So shame is actually a good thing, when it's used properly. Now, as a society and as a community.
What do we use as mechanisms of shame. So I want you to give you the example of driving.
I want you to imagine you're driving and someone cuts you off. What is something that you do to shame this person, you will honk the horn. You're trying to shame this person by honking the horn and letting them know that they're doing something wrong. Now, I want you to imagine if you're one of those drivers, that is just constantly honking their horn, just randomly for no reason. You're honking your horn.
What are we going to think about this person's signs, we're going to completely ignore it. So what we realize is that people that are a society that uses shaming, as a form, in its improper place, shame will have no value, shame will have no value. So shame has to be used in its proper place. When something someone does something wrong. You have to advise them that they're doing something wrong. If we're constantly condemning people for no reason, whatsoever, people will not take that shaming seriously. And it is something that will become annoying, and hadrians. And people will not want to listen to what you have to say they will not want to listen to what you have to say. So
let's get back to these three categories. Let's get back to these three categories.
Shame with yourself. It means you hold yourself to a higher standard. You hold yourself accountable. When you do something wrong. You have to tell yourself, you know what, I need to do better, I need to be better. And that is what shame with yourself is all about. Shame amongst the people is not only about doing that which is not socially acceptable, but it is also holding yourself to a higher standard amongst the people. And we see this in the Prophet sallallahu it was set up on even certain individuals inspired him with further modesty. The process of them was from the most modest of people, but he too was inspired with further modesty, where I shadowed the Allahu taala and he
narrates when Abu Bakar the last one who came to visit the process didn't move. Omar comes he sallallahu alayhi wa sallam doesn't move. Yet when of Mandela de la Juan who comes in the Prophet sallallahu alayhi wa sallam fixes his posture, straightens his clothes. And then if men are the last one who is allowed to enter, I showed the Allahu taala she asks our messenger of Allah. Why did you move when of nine or the Allahu anhu walked in? And he says something very profound. He says Allah as the human knowledge unit test the human who should not be shy and modest in front of a man whom the angels are even shy and modest stuff. Now how is that developed, that life of secrecy and
privacy that you have, you're so sincere with Allah, you're so fearful of Allah, that even the angels become shy and modest in front of you, that he becomes shy and modest, that allows creation that has this desire is able to tame his knifes to such a degree. This is something that naturally instills shyness. And this is what the prophet sallallahu alayhi wa sallam is referring to that in a society. There have to be components where we hold ourselves to a higher standard and character. And we have to embrace those good and noble characteristics that our society brings to us. The bad we ignore and we shun but in terms of the good we embrace, and we implement
And then modesty with Allah subhanho wa Taala is about you, understanding that Allah is watching what you do. And I want you to think of, again, let's take the example of driving, you're driving on like deer foot, you're driving on Stoney trail, the sign clearly says 110. And you're going like 115 119 to be really smart. And then all of a sudden, you see like this undercover cop car, and you're like, Is it an undercover cop car? Is it just a regular car? I don't know. But I'm going to slow down. This, you know, slowing down intentionally, is what is meant to happen. When you recognize Allah is watching you, that you're living this fast paced life. But once you realize Allah
is watching you, you gotta slow down, and you have to do things properly and do them appropriately, you're going to put your signal on, when you change lanes, you're gonna put your signal on, when you're making a turn, you're not going to speed you're going to make sure your seatbelt is on, you're not going to talk on the cell phone, because you know, this car is watching everything that you do, when they know his muscle tone. And for Allah is the greater example. Because Allah is always seeing what we're doing. Allah is always hearing what we're saying.
And Allah subhanaw taala has ever knowing of that which we do externally and internally. So that is what shaman modesty with Allah subhana wa tada is meant to look like that if you recognize that Allah is watching and hearing and all times, how does that impact your behavior? How does that impact your behavior? So this is the moral sensitivity that we are referring to?
What was number four? Who can remind you what number four was?
moral problem solving, moral problem solving. So now, how do we choose to solve our problems? How do we choose to solve our problems? There's a statement in fact, that the true for clear is not the one that knows right from wrong. But the true for clear, is the one that knows the greater of the true rights and knows the more harmful of the two wrongs. And that is who the true for CLI is. So when we talk about moral problem solving, it is not about knowing right from wrong anymore. What we're looking at for the scope of art for the scope of our discussion, is that you bring yourself to a frame of mind, yes, this is what is right. But is there a greater right than it that I can follow?
This is what is wrong. But is there a greater wrong, that I can abstain from is a greater wrong, that I can abstain from. So now, I want to give you this ethical dilemma that the scholars of Islam had to deal with. And that is, when you backbite someone when you backbite someone in Islam, we know that backbiting someone saying something about someone which they dislike is haram.
And in order for anything haram that is done to another human being, you are meant to rectify with that human being, you are meant to rectify with that human being.
Now, the dilemma over here arises, because this person doesn't know that you back up with them, they're still friendly with you, they're still courteous with you, the ties of brotherhood and sisterhood are still there. Whereas if they were to find out that you back a bit to them, that will break off the ties of relationship, they will become upset, they will no longer respect you, and perhaps may even cut off that relationship. So now you have to make a judgment call. And that is do I preserve the literal letter of the law, which is go ahead and make this apology? Because that is what we're commanded to do to rectify with people? Or do I look at the greater objective of Islam in
terms of establishing relationship and keeping good ties with people? And then take another approach where I will seek forgiveness for this person. And I will praise this person in the same gathering that I back with them. What do you do? So this is the moral dilemma. And then the conclusion eventually comes to, you need to have a level of insight on the type of person that this person actually is. If they are a person that you feel is very easygoing and doesn't hold grudges, the right thing to do at that time is to apologize this person for backbiting. But if you feel that this person is someone that is very vindictive, someone that that is not easily forgiving than the
greater objective of the shediac needs to take place, which is that you know what, I don't tell this person, but then I take the second route, which is to speak good about them in that gathering and seek forgiveness on behalf of them and see forgiveness on behalf of them. So this is what we're talking about in terms of moral problem solving. When you come to a moral dilemma, you're not just looking at right and wrong anymore. You're developing the frame of mind.
What is a greater good that can be embraced? And what is the greater harm that can be abstained from? Now what this is contingent and dependent upon, though, is you increasing your self knowledge, while this is dependent and contingent upon, is you increasing yourself in knowledge.
And then what was number five?
moral assertiveness? So what moral assertiveness is referring to?
Is, do we keep our morality to ourselves? Or is this something that we defend and openly bring to the public.
And the author's argument is that this is something you have to morally defend and bring to the public sphere, that we cannot have a secularization of Islamic morality where people just keep it to themselves. But rather it has something that has to be proclaimed and brought to the forefront where people will discuss and debate and that is where the truth of Islam is actually brought forth. So now, when you look at the ills of society, when you look at the ills of society, we as Muslims believe that Islam has the solution. But where does the problem lie? There are very few amongst us that are bold enough, that are brave enough, that are knowledgeable enough to come to the forefront
of the debate, and present the solutions that Islam has to the societal problems. And we've embraced out of fear, perhaps out of lack of knowledge, lack of confidence, that as long as I'm living it by myself, I will be excused. And the answer to that is not true. In fact, this moral discussion is dour. It is dour, and if no one is giving Dawa, the whole community is sinful. If no one is giving Dawa, the whole community is sinful. So that means it is a communal obligation that we raise from amongst us, those that are knowledgeable, those that are confident, those that are bold, that can defend the morality and ethics of Islam, for the sake of solving the ills of society. Now, what I
need to understand on what I need, everyone to understand here is that let us look at this from a political sphere. Let us look at this one political dynamic.
And we'll get very specific, let's be honest and specific. We have the Liberal government, and we have the Conservative government. And we're going to use generalizations, these generalizations don't apply to every candidate. But they will apply to at least some of the candidates within these two political parties. They'll apply to some of these candidates within these two political parties. And we're not mentioning names, we're just talking about the ideology.
The conservative political party views Islam as a physical threat as a physical threat. And that is why anti immigration policies, that is why branding of terrorism and radicalization, that is why these sort of arguments are used. The Liberal government, or the Liberal Party, rather, that's use that term. They view Islam as a social cohesive threat, that Islam is not socially compatible with the values that we stand for. So now, in this political spectrum, when election time comes, these are the the two parties that we're choosing one that views us as a physical threat. Because we're immigrants, we're radicals were terrorists, and one that believes we're socially a threat, because
our understanding of morality and ethics is not compatible with neoliberalism. So now, what do you do in such a situation, this is not advice on politics, we're not getting to who you should vote for. That's not what I'm talking about at all. But what I'm saying is understand the threat and understand the importance of discussion and dialogue. So with the Conservative Party, if you do not explain what Islam truly is, and what Islam stands for, in terms of sanctity of life, and equality of life and things of that nature, then that threat will continue and you will continue to be perceived as a threat. And then with the other side, even though they may embrace you at a surface
level. As soon as you disagree with them on one of their points, then you are no longer socially compatible with them. And this concept of social cohesion is no longer there. So now how do you bring this discussion to the table is about the issue of morality? How do you understand what is good and bad? How do you understand what is good and bad? And you further the scope that our understanding of good and bad has to be dependent on one an objective source, it cannot be something that is relative, it cannot be something that is subjective. So that is where this discussion and dialogue needs to take place and others
Until we don't embrace this challenge, two things will continue to happen. Two things will continue to happen. We will continue to be demonized in politics and in media from the Conservative Party, and then we will be considered to be
barbaric and backwards with the Liberal Party.
And until we don't come to the forefront of the discussion, and until we don't come to the forefront of the discussion. Now,
what I want to share with you at the end of chapter three, and I know it's 854. So I think more than likely, we will probably go into 910 in Sharla is the conclusion of chapter number three, he says, one of our price predecessors said to his son, when your passions call you to a major sin, then cast your gaze upon the heavens, and feel shame 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 before those witnessing you on the earth. And if you do not feel any shame at these two levels, then consider yourself to be from amongst the beasts, consider yourself to be from
amongst the beasts. So this ties back to this concept of modesty and bashfulness. And shame, that if you do not feel any shame from those above you, Allah subhanaw taala and the angels, then look to those amongst you. And if you even do not feel amongst the shame amongst the people that you are present in front of them know that you are no different from the beasts know that you're no different from the beasts.
Which brings us to chapter number four, which is the concluding chapter, which talks about radical change. So now understand the preface of this book.
The purpose of this book is you learned about emotional intelligence and the impact that it has in impacting yourself, your family life, society as a whole. You learned about moral intelligence, the moral intelligence is needed to lead yourself, your family and society in the right direction. How do you get them to that level? Now, chapter number four discusses What did the Prophet sallallahu alayhi wa sallam do so successfully, that within a short period of time, he was able to create this drastic change in society, drastic change in society, where people were burying their daughters to now giving them sanctity, where people are worshipping multiple idols, and now they're worshiping
one Lord, where people are living a life of desires, where they're drinking, and fornicating, as much as they want to now pursuing their desires in the halaal ns constrained matter where people had no consciousness to now having an consciousness where people did not repent. Now they're actively repenting, where people did not respect and honor to now people respecting and honoring. So how did all this happened in a short period of time, and the time of the Prophet sallallahu alayhi wasallam. And in the time of the whole affair,
and he summarizes it into three main points, he summarizes it into three main points. Number one, is the way the Koran framed knowledge, the way the Koran framed, knowledge, and knowledge is framed, of, it is of no value, if it is not acted upon knowledge is of no value, if it is not acted upon. So every knowledge that is received has to be acted upon in some way or another. And this is why the Prophet sallallahu alayhi wa sallam, he sought refuge in Allah from knowledge that is not benefit, he sought refuge in Allah, that from knowledge that is not to benefit. And we know that the scholar that does not implement the knowledge that they have, will have a huge amount of accountability on
the Day of Judgment. So knowledge has to be acted upon. Number two, is that understanding things have to be a gradual process, things have to be a gradual process. Now you may be thinking, what isn't it called radical change. That's what the chapter is called. The radical change is not in the timeframe, but it is in the methodology of gradual change. And that is what I showed her, the Allahu taala. And she says that the first revelations that were sent down were revelations of Jenna and Johanna. And then Allah revealed the prohibition of alcohol. Had Allah revealed the prohibition of alcohol First, the people would have said, We are never going to give up alcohol. So what this shows
us is that there's a gradual building of priorities, there is a gradual building of priorities. Now, what is the purpose of this gradual building? Unless you know what the other thing actually tells us? Why Allah subhanaw taala revealed the Quran over 23 years as opposed to just one shot. Then why didn't Allah just reveal the Koran
at once, you know we would have had the whole manual of Islam in one time. But Allah subhanaw taala, he tells us in the Quran, to firm the heart of the Messenger of Allah sallallahu Sallam to make it steadfast, it is only when you gradually trained something that it becomes steadfast. But if you try instantaneous change, it will not be sustainable, it will not be sustainable. Now, it is based upon this paradigm number two, that change has to be gradual that the author introduces which I will call point number three, which is double loop learning, and single loop learning, double loop learning, and single loop learning.
Now, what does double loop and single loop actually mean? So I want you to imagine if this sphere of change has various circles around it, the surf fear of change has circles around it, there's one circle, and there's two circles. Circle number one is do this. And don't do that. Your convictions, your assumptions are not challenged. This is called single loop learning. single loop learning to do this, don't do that your assumptions and convictions are not challenged. double loop learning is not only are you told do this, and don't do that. But your assumptions and your convictions are challenged, your assumptions and your convictions are challenged. And he says when you look at the
teachings of the Prophet sallallahu alayhi wa sallam, you will see that he used a combination of the two, he challenged the convictions of the people. And then he also told them Don't do this. And don't do that. And this is what made that radical change is that the Prophet sallallahu alayhi wa sallam was able to challenge people's convictions, he was able to challenge people's assumptions. And when you're able to do that, and convince them, and then tell them do this, and don't do that, that is the recipe for true change. That is the recipe for true change. And then the author introduces point number three,
in terms of single loops and double lift, or you can pause the call this you know, three, eight, if you want to call it that. He says not only a single loop and double loop learning required for long term change. But the person conveying the message has to be someone that is trustworthy, and has to be someone that genuinely cares, and has to be someone that is trustworthy, and it has to be someone that genuinely cares. So now summarizing this as a whole, summarizing this as a whole change on a societal level, needs a strong leader that is knowledgeable, compassionate, and empathetic. This strong and knowledgeable leader will have to challenge people's convictions, he will have to change
the way they look at things he will have to change the way they perceive things. For the sake of the Prophet sallallahu alayhi wa sallam that was getting people to worship Allah subhana wa tada for the sake of entering gender and abstaining from Jana. Worship Allah subhanho wa Taala alone for the sake of entering gender and abstaining from Jana. And then at the lower level, telling people do this, and don't do that. And when you have this on a gradual basis, on a continuous basis, from someone that is knowledgeable, that is trustworthy, and someone that genuinely cares, that is how society is changed as a whole. That is how society is changed as a whole. One thing I want to look at from the
life of the Prophet sallallahu alayhi wa sallam
is that if you look at the hotel as the Prophet sallallahu alayhi wa sallam gave, he gave a hoot about once a week on the day of Juma once a week on the day of Juma and the code was were very, very short. They were very, very short, extremely short and then Salaam to the sites or to the islands for the last year, and that was longer than the hauteville itself, that was longer than the code by itself. So now you may think Subhan Allah such a short kotoba long recitation, where is the impact coming from? The impact was coming from that the Prophet sallallahu alayhi wa sallam, he taught people that you have to come to the machine outside of Juma you have to come to the machine outside
of Juma. If you're unable to come to the machine outside of Juma, make sure you have a daily reading of the Koran. Make sure you're making your car, make sure you're making your dua and for those people that actually came to the masjid, the prophets of Allah while he was still
He will discuss with them after every Salah Which one of you had a dream? or which one? Have you experienced this? Which one of you is fasting today? Which one? Have you visited the sick today? Which one Have you attended to janazah Today, this is how he's interacting. So those small dosages of don't do this and don't do that, with revelation coming down with the Prophet sallallahu alayhi wa sallam being the most empathetic of Allah's creation. That is what brought and brought that long term change. Now, to conclude what I want to share with you, I cannot express the amount of burden a person feels after reading a book like this, like you'd think you would be relieved. But after you
read a book like this, there's a huge amount of burden on you. After you attend a series like this, I'm hoping you'll feel some pressure upon yourself. Now what is that pressure meant to look like? Number one, is understanding that Allah subhanho wa Taala sent this role model Mohammed sallallahu alayhi wa sallam, not just to love Him and to revere him and enjoy his stories, but to live up to his example. So meaning we have these huge shoes to fill, after the prophets of Allah wa new Salah.
The number two is understanding the importance of empathy with people in a society where empathy is not valued at all, and it is not encouraged at all. And you're meant to be empathetic towards people, you're, you're swimming against the tide, you're trying to sprint up a hill that is like 89 degrees. That's what it is. That's what you're trying to do.
Developing that empathy. And then number three, understanding that we have an obligation towards our society, understanding we have an obligation towards our community. It's not just enough to live in a silo, where you worship Allah by yourself.
It's not enough. We are meant to be people of massive change, that change begins with yourself, then it goes to your family, and then it goes to society, there is that order. But to be content with, I'm only going to worship Islam for myself, you misunderstood Islam, if that's how you're viewing it. So yes, it comes with the burden. But it also comes with the solution.
Now, the the silver lining on all of this, is that when you know that Allah is part of the end, forgiving. As long as you're making an effort, as long as you're trying,
you're safe. The problem comes when you're not trying. Because if you try you make a mistake, a level of forgive you. But if you're not making an effort to learn, you're not making an effort to study the CEO of the processor and see who he was and the change that he made. You're not trying to be more empathetic, you're not trying to become more emotionally intelligent, or morally intelligent. You're not trying to collect connect with the Koran, and protect yourself with a car and you're not trying to make an impact in society.
Then we should ask ourselves, what are we doing here? What are we doing here? It's just about eating, sleeping, drinking, enjoying ourselves. As that predecessor said, we're no different than the animals, we might as well have been animals.
Anything that I've said that is correct is from Allah subhanaw taala alone and always due to him. And he might have said that is incorrect is for myself and straight on. And they seek forgiveness from Allah first and foremost, and then from all of you.
I know it's been a
hectic four weeks, it's a lot of material. But what I'm hoping is something that this is something that we'll continue to discuss in our social circles in our families, as a community. And what I'm also hoping for inshallah, is that we can become that community.
After we become those individuals in Africa become those families that can solve the the the ills of society because if you look at our society, our society is very, very sick right now. There are a lot of illnesses. And Allah subhanho wa Taala has placed us on this earth at this specific time, so that we can make those changes. And either we become a part of the solution and making that change
or become a part of the problem. That's the only two options. So I pray that Allah subhanaw taala grants is the tofik to implement everything good that we've learned. I pray that Allah subhanaw taala gives us the tofik to see people's problems and feel the pain and have the the will and desire to change those problems. I pray that Allah subhanho wa Taala grants his knowledge that Allah subhanaw taala grants his wisdom, that Allah subhanaw taala grants us the ability to implement the knowledge that we have, and that Allah subhanaw taala makes the knowledge that we have a proof for us, and not a proof against us will load on Adam or sallallahu Sallam roboticle in the Vienna
Mohammed Juana and he was so happy with them.