Shadee Elmasry – Sh Yahya Rhodus Preserving Our Teaching. At ConvertCon 2016.
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To me, the most important question as we move forward is how to
preserve the integrity of these teachings in a way that allows
people to have an alternative to the mess of the world in which we
live.
It's actually really interesting that we have this event now we're
actually providing so many opportunities for people. And me
and me going on the road to, to taking Shahada. I grew up in a
Baptist Christian family, right, where you had to go to church. And
there were certain things that actually needed to happen. It was
It wasn't even a choice. It wasn't like on Sunday, you could watch
cartoons, you actually had to go, alright. So
in my senior year, I actually decided to start reading some
books, I cut off all my friends, because I wanted my parents to
know at least if I touch your heart, and I want to know for
myself, that it wasn't something that was for us, it wasn't
something that was going to be popular, it wasn't. And at the
time, it wasn't something that was popular based on all the things
that were going on in the world.
And I remember how much time I pored over books trying to figure
out different aspects about a song about how to pray about how to
like really have it be that I would be really Muslim. I was
looking actually for like, this moment, like maybe the sky would
open up, maybe I'd get a message, maybe I get assigned.
And none of those things actually really happened.
The religion made total sense to me. And the biggest gap was how
was I going to take this body of so much and actually have it be
part of my life?
And how was I actually really going to like have it be my home.
And so one day, there was a somebody that I knew, like we were
cool, we play basketball. I went he told me that he went to this
masjid or that's what I thought that he said. So I walked across
town I lived in Hackensack a walk to Teaneck. And I went inside the
match, I said, I want to see the Imam want to talk to the man. Now
I just mentioned that the man didn't even really speak English.
But so they put me with just a general brother like a brother who
was in the community. And I sat down with him. And he and I just
asked him like, the question that I had. And he answered all my
questions. And I was like, really amazed. Because a lot of things
that I actually had always wanted to ask inside of the church, I
just really weren't weren't getting answers, like I just the
average person will want to pass me on to someone else. I was
really moved actually the fact that this general person was able
to answer all my questions.
Not long after that actually did take my shot, and I became Muslim.
And I think that was really that stands out for me, that that he
met me was speaking about earlier was like the ease that existed.
These that existed. And the contrast between the books and the
months I was poring over those books to make sense of things.
And the experience of actually being in the fold. The experience
of actually being around someone who really literally did take me
by the hand and showed me how to pray like all those things I was
trying to figure out in the books as compared to like this one
opportunity that I had that made it as clear as day as what there
is to do.
So I have the distinct pleasure of introducing our next speaker,
shake Yahya Rhodus.
Shake Yeah.
Grew up in Kansas City, Missouri, and took shahada at the age of 19.
In Santa Clara. From there, he went and studied in Mauritania in
the circles of knowledge, and then he went forward from there to
study in Yemen. Dr. Mustafa, with the well known Sheikh Hobie mama,
he now since 2013, has been in Allentown, Pennsylvania.
And he's the person as I see fit, facilitating and make making more
calls the institute make a profound difference in this region
of the United States. So he's going to be speaking about a
critical topic, as Dr. Shadi said,
and the concept is okay, so your judgment of a matter is a branch
of how you perceive it. So, if we perceive Islam as coming from the
All Knowing, the All Merciful, the all powerful the creator and the
Sunnah, as derived from the most intelligent and knowledgeable
flawless messenger SallAllahu Adi was setting them then we will
accept it all openly with our hearts.
The confusion of modern times is imagining that we are weak and
flawless humans can fully grasp, assess, and even criticize and
reform the path laid down by a law and His messenger. When Allah
really says he's all knowing, right, and that he knows and you
do not, so to speak about this matter.
I invite shake yeah
I was gonna use that microphone.
Camera
Salam aleikum wa rahmatullah.
Smilla salatu. salam ala Rasulillah. While early wasafi
Woman, why Allah and hamdulillah it is very nice to be here with
you all. And to delve into a topic that is very close to home. For me
personally, I've said this on multiple occasions now, because of
the significance of this year for me, I converted to Islam at the
age of 19. In Santa Clara, California, I was was mentioned.
And now this is my 19th year birthday, if you will, being an
s&m. So I have now that lived a life of Islam, that just as long
as I lived a life of that outside the fold of Islam. And I have to
say from the bounty of Allah subhanho wa Taala is that every
day is a day of beauty and discovery. And every day that
passes in a very real and not some fairy tale, like utopian way, is
increased beauty, the more that I learned about the teachings of our
Prophet sallallahu alayhi wa sallam, the more beautiful they
become, the more horizons that open. And that this is a never
ending process, that the seeds of which are planted here in this
world. And that even though that we refer to them as being
harvested in the next world, but the reality is, is that the
harvest never ends, it just keeps going on, it just keeps going on.
And because we believe that the bounty and grace of our Lord is
infinite. And the way that we experienced that, that there is a
very amazing thing is that there's this idea of exponential increase
and so that the bliss of the next world is not just that the first
moment is better than the next moment. The way that we would say,
for instance, that compare two different pairs or two different
oranges or two different desserts or something like that, okay, this
one is better than that. One, is that the bliss of Paradise is
exponential meaning is that if you have that three different pairs,
that exponential increases, that it's not just that that third pair
is better than the first and the second is better than the first
and second combined. And so every moment of Paradise is that in a
way, that collectively better exponentially greater than all of
the moments combined before it. And this is what a lot to add a
hasn't stored this is why that we know that there is a divine saying
what is known as a hadith would see this as dead to leave out your
Salah him, I have prayer I have prepared for my righteous
servants, Mala, I will send me out, while my heart that I love
I'll be butcher that which no I have seen no ear has heard. And
that which is not even crossed the heart of a human being. So it's
very nice to be here. But it's also especially nice to be here.
Two days ago, we were with our sister Margarita where she took
her shahada in Princeton. And so for those of you amongst the
sisters that did not know that and have yet to welcome her, that
please that welcome her and to hug her and to take her by the hand
and to help her that I've met multiple people that have known
her actually, she went to Rutgers, as I understand it, that no, I
have known her. And then I have been very excited to hear this
news. So please do take the time to welcome her. And as is the case
with many of us that at different times in our life, and that we've
accepted this faith. The topic is a very interesting topic I've been
given. And I do want to allow plenty of time for q&a, where we
can have a bit of a discussion and a bit of back and forth. But this
idea that your judgment of a matter is a branch of how you
perceive it. And this title is based upon what you could call a
hot ADA shutter. Yeah, that is a principle in the sacred law. And
it's not necessarily partly due solely or that appear, but it is
mentioned in the books from the earlier period is that this is a
principle in the sacred law as that L mu Allah shade fallen into
so Woody in Arabic, and so that a Helcom in some of these terms is
this is how we'll begin is by defining them is a judgment. Okay,
what's a judgment? We oftentimes use the word judgment in English
nowadays is something negative you're judging someone based upon
If that's something you've seen from them and declaring their
intentions to be so and so. So it doesn't mean just that it means
something slightly different more in a philosophical or logical
sense. So your judgment about a matter shape, which literally
means thing with here, we're calling a matter. That is a
branch, in other words, is that in order for you to really come to
know, make a judgement about something, you have to understand
it. And so the Arabic word here is to sow water in a surah is an
image, in other words, is that this is getting down deep into the
way that we actually think, and how this the idea of language is
that we could take an abstract idea, but it can can turn into a
concrete concept in our mind that if I didn't know what a tree was,
how would I recognize what a tree is, I can think of an image of a
tree in my mind, if I think about it, maybe not necessarily a
tangible object, that if I can say, Let's do two plus two, in my
mind, that's clear enough for me to come to the conclusion. Okay,
that that's for. And so there's clarity at the level of the mind.
But if I get into a more complicated that process of the
mind is that I might not have the ability to understand it or
understand that all of the relations that pertain to this
particular concept. But nevertheless, the principle is
very, very important. And one of the things that you will find
is that how few people how many people have so much
misunderstanding, that in the time in which we live, and how many
people's opinions are based on misgivings, and on no knowledge at
all across the board. And this is spending that people from
different backgrounds, different places in the world, and that
there's reasons for that, and that we can maybe touch on a few of
those in a minute. But this idea of to soul war, is being able to
picture what you're talking about, or in a rough, broader sense to
understand. And in other words, you can't make a judgement about
something. Well, you can, but you're just not going to be right.
And unless that you can understand what it is that you are about,
you're going to judge. And in religious terminology, this is so
important. And this is why that so many of the scholars were so
careful, is that there are questions that were asked when
there's two minutes left in the q&a session, is that the greatest
scholars of our time that enlarge committees themselves are delving
over them for weeks and sometimes the end and people want
microwavable answers, that they could just take homeless. Okay,
that's it. And that, that, likewise, is that if you think
about that, this whole process of learning that Imam Amin that
indicated that learning is quite literally from the cradle to the
grave. And that reminds me of a story of one of the scholars who
that was so immersed in knowledge is that they say is that the Angel
of Death came to take his spirit while he was reading a book. And
it was almost as if that he didn't feel that his spirit was taken
from him. And someone saw him that after he died in a dream and said
that my thought Allahu Baek What does Allah do with you and he
says, He forgave me because of my love of knowledge. But he
described that moment is I not even didn't even feel that my
spirit being taken from me because of my preoccupation, my immersion,
in seeking sacred knowledge, but that knowledge is from the cradle
to the grave. And it is impossible for us to understand everything,
that immediately. This is why that if you look at the the scholarship
in Islam, we've gone into great detail about the various stages of
learning. And that the very first thing that kids learn that at a
younger age, when they first start learning, aside from their senses,
which was there at birth, then what is known in that Western
philosophy is first principles, they start to learn about cause
and effect, they start to learn about basic logic is that if you
throw something at them, and they're two or three years old,
they're going to turn around because that they've come to know
that every that cause as an effect. There's things like this,
that they learn, and then after that, is that there's stages that
come after that. But the interesting thing about the human
being, is that if you look at the hierarchy of the process that
takes place before we actually do something, is that it all begins
with knowledge. In other words, is that if you're not if you don't
have clarity, it is very difficult to make good decisions is that
your decisions will be that blurred by your lack of knowledge
or lack of understanding? Because that knowledge comes before
volition.
Which comes before that, or simple word will, knowledge comes before
will, which comes before that your power or your ability to carry
that out outwardly. So let's say that I want to do something like
open that door right there, and it's locked, is that I have to
know that, oh, okay, I can't just go and just open the door, I have
to know that, okay, I need a key if it's locked to insert into that
little slot right there, and know which direction to turn it so the
lock can be opened, so that the door can open, if I don't have
that knowledge, is that it's inconceivable that I ever have
will, because I will, if I didn't even notice, I didn't know what a
lock was, or a door could actually be opened, it would never crossed
my mind to ever even actually open that door. So everything starts
with knowledge. And then the second aspect is the will, is that
I might know that that door can be opened, but never ever noticed it
and never actually will for that door to be opened. And then I'll
never actually go open the door. So the third aspect of that is, is
being able to open the door, if I was called Allah, handicapped or
disabled, somehow, is that even if I knew that the door could open,
and I wanted to, I might not physically be able to. So I
wouldn't actually ever be able to go over there and open the door.
All of that is simply to say, is that a lot of the decisions that
people make, whether in relation to the acts that they do, or
whether it'd be in relation to that their perception of the
world, it all ultimately gets back to knowledge. And that the way
that it was set up in the write up for the course, in a sense,
problematizing one of the issues of the time in which we live,
which I think is rightfully problematized, because is that we
live in what you could call the age of information is that there
has been that we have been exposed to massive information that has
made it increasingly difficult for us all to process. And they
estimate is that we're exposed that what that in previous times
what we're exposed to, were the only exposure to knowledge that we
have via a one week subscription to The New York Times were exposed
more in one week, only with the New York Times that amount, then
people the average person 200 years ago was exposed to in a
lifetime.
So if you think about that, that it's just the nature of the way
things are, if you have Earth and you pour too much water, it's
going to run off, if you pour the right amount, it's going to be
absorbed, and that we don't have the ability to absorb, oftentimes,
all of these things that we are exposed to. And another example of
that, that Stephen Hawking mentioned in his book, The
Universe in a nutshell, is that the amount of scholarly articles
that were written in the decade of the 90s, that were somewhere
around 5000. And that then that in the the from 2000 to 2010, is that
number increased by times 10. So there was 50,000, he said that is
going to keep increasing times 10 Every decade. And so that even in
one discipline, is that there are so many scholarly articles being
written that are based upon research that was done in that
particular field is that even a specialist with even a sub
specialty within a broader field. So when I'm talking about physics
and all of the sub, for instance, that specialties within a much
larger field, like physics, they can't even know the research
that's been done in their own field, let alone in chemistry or
in biology or in whatever else, that what other subject that is at
hand. So there's information overload, and that we are
inundated. And it doesn't help us as well, that many people the way
that they get their knowledge out nowadays, is by way of the
television, which if you just look at the words that are used, you
don't have to listen to foolish people in some of the people that
are running for office that speak at a fourth grade level, and that
they've actually done tests on the words that they use and how many
the most largest percentage are one and two syllable words. Right
and that it's just a testimony to if anything, that's just how dumb
down people have become. Unfortunately, however, this
language that exists out there, in language is important because
language is what it's your window to the world. And that as you mama
Shafi said is that only a prophet, will that completely encompass a
language. Our Prophet sallallahu Sallam encompassed the Arabic
language is that he knew the Arabic language in its entirety as
a blessing from ALLAH SubhanA wa Tada. It's just interesting to
note that well long before centuries upon centuries before
or the sophisticated that discipline of linguistics that we
now have is that our scholars noted this the relationship of
language to meaning to perception of the world, and that enormous
Shafi that he mentioned this about our Prophet. And so that language
is important, it opens up for you the way that you view the world
and sacred language, which is a whole other dimension is
important. And this is why that the we can go into a great tangent
about this about the Arabic language and how important it is
and the way that it unifies us that as a prophetic community.
Anyhow, but taking it back to this idea that you could read a book
like Neil Postman is how to watch TV news, and that the segments
that we're getting that are are so short, and that they're so charged
in biased, is that each segment requires actually quite a bit of
reading, to develop a full perspective. And that what you
essentially that we're finding is now is that people's, the way that
people are thinking, are almost entirely contrived people aren't
able to think for themselves anymore. And I don't mean by that
in the spiritual sense, because do we really want to think for
ourselves, that's a whole other topic, race to spirituality. But
people's thought most people are like, parents, if you could do a
study of that people's conversations at dinner, if there
was a way to do it, and to see its relationship between the topics
that are actually in the news, as opposed to those that are not in
the news. And you would find, I would think, a direct correlation,
where the only thing people are talking about are the things that
are being dictated to us to talk about, but how does it relate to
this, this larger matter? And that tying this into that, really, that
conversion, and so forth? And, um, you know, I think that when we
when we talk about particular particular topics, it's important
to mention this, actually wanted to mention this, before I get into
that tangent is that there's times where we have to zoom in, and
there's times where we have to zoom out. And one of the things
that I found that with narrow minded people, or argumentative
people, and for some reason, there tends to be a lot of these people,
especially in our MOS in communities, is that whatever you
zoom in, and you're talking about a specific topic, is that people
always will focus on what you're not talking about. Right? And
we'll somehow just critique, you're zooming in at this point,
and you're talking about something specific. Okay, you we have to be
able to zoom in. And when you zoom in, and you're talking about that
specific thing, it doesn't mean that you are denying the bigger
picture. No, you have to zoom in. So we're we're addressing this
particular topic that relates to conversion. And there's a few
things that I would like to offer on thoughts about it doesn't mean
that we're creating a dichotomy, it doesn't mean that we're not
talking about that other things that are important for other
people. But what it means is, we're focusing at this point, and
that, ultimately, what's what's really important in this whole
matter, is that we develop an approach that allows people to
broaden their perspective, in order to lay down a practical
methodology that is healthy, sustainable, viable and relevant
to the future of Islam, in the place in which we live. And that
in this regard, that I think that as is the case, in so many
different things, is that, you know, the two extremes of what to
do, and what what the two extremes of what not to do. And oftentimes
finding that balance of what to do gets very tricky. And so that we
know in this regard, is that that there are unprecedented challenges
in the time in which we live, that to understand the nature of the
world in which we live, and how to live as Muslims in it, without
contradiction without dissonance without dichotomy, that is not an
easy task. It is a monumental task, and arguably that that it's
one of the most difficult times ever to be Muslim from this
perspective, is that just to be exposed to all these different
things, and at the same time to be able to process that and
understand it in relation to your religion. It's arguably that one
of the most difficult times ever to do that. But the amazing thing
is, is that in light of all of the challenges, there is just as many
opportunities is that to the degree that there's challenges is
to the degree that there's opportunities, and that wise
people will learn is to maximize the opportunities in light or in
spite of the challenges and that in this regard
part is that we know that it's a mistake to under Plan, just as
it's a mistake to over plan that you could under Plan, or you could
over plan. And it's a mistake to just that not plan at all, just as
it's a mistake to that plan, and then rely upon your plans. And so
in dealing with this issue of it's about balance, is that we have to
take some of these very key issues, that potentially could
become very destructive dichotomies, seriously, we have to
think about them, however, at the same time, is that we can't think
about them so much that we get caught up in them. And we forget
about divine providence
is that no, there is a way through them. And sometimes that happens
to us that we become so focused upon the problem that we forget
that actually, that there is a solution. And that we also forget
about the organic nature of life, and that how things evolved,
whether we talk about culture or something else, there's a lot of
these fancy things that people like to talk about nowadays. But
that ultimately, it's a balance, and that there is many things that
that we would potentially, that rule out in our mind could ever
become a part of the practice of Islam in this country, however,
that they actually very well might become a part of that, whether we
like it, or whether we not like it because of the organic process
whereby which the human beings do these types of things. And so that
in recognizing this, I just want to mention a few things. And these
are just suggestions of a particular approach, that in order
for us to deal with these things, and I say this recognizing is that
there are certain things that are not going to become clearer for
generations.
And to expect them to become clearer is like dropping your keys
in a lake and expecting to see through it when the water is still
murky, you have to just wait. The water will become more and more
clear if you just wait. And so there's certain things that we
can't expect to become clear immediately. And this is the case
with the entire progression of our deen is that all of the sciences
that Imam Amin the very eloquently was speaking about earlier. And
that I've always I really enjoy. I wish there was no break. I was
really inspired to say a few things. I'm kind of lost track. I
wish I would speak spoken right after him. I mean, the Imam mean
says so many gyms, if anyone is likes Facebook and Twitter is that
every time he speaks, there's about 10 to 15 things, which would
be like incredibly beautiful. Like one liners, I don't know if people
are paying attention or not. Or they're like perfect Facebook or
that Twitter tweets. But anyhow. But when he was talking about the
tradition, if you look at the whether it'd be fixed, or whether
it'd be too soon, or whether it be upgrade, or any of the other
sciences, they didn't just develop overnight, is that they developed
over a period of time.
And that we now look back 1400 years later, and we for instance,
read Sahid Behati. And you quote from even Hydros commentary, and
you quote from them, it is a commentary and a meme Kostelanetz
commentary, and a number of others, but these people lived in
very different periods. What if they would have come before in
Malmo Costa Lani, what if they would have become before he
remembered it? What would their understanding of Sahih Bukhari
have been, there was access to it. But my point in saying this is, is
that it's a process of development. And so that one of
the things that I think that we one of our biggest challenges as,
and I'm directing this, of course, to that people that are that, in
general, but in specific to people that have embraced this religion,
is developing a methodology whereby we can start this process
of doing what needs to be done for the future.
And that we can't expect it to be done overnight, however, that
there are certain traits that we can have, that I think will be
very helpful as we move forward. And that I want to just mention a
few of these. And really, that there's five, the internal key
traits that come to mind in this regard. The first and foremost, is
one of mercy.
And as much as we speak about mercy is that I don't think we
really speak about it enough. And it almost has become cliche to
speak about it. Because people actually think that when you say
that we're all I'm already merciful. It's like when people
talk to you about the problems that are happening in the Muslim
world, and you tell them to make dua and supplicate and then
everyone says, oh, what else can I do besides that, as if that we
were actually already doing that in the prophetic matter, that our
Prophet himself used to supplicate every single night day in and day
out with all of his being profusely weaving day in
They out as if any of us are actually already even doing that
so that we can even move on to the next thing to even talk about the
outward dimension. But really, I think mercy is at the very heart
of this, the mercy is at is the source of the Quran Bismillah R.
Rahman and Rahim that's how the Quran begins. Everything we are
experiencing, and everything we will experience all of creation,
the source of creation is mercy, where it not to be mercy you and I
would not be here, where it not be that Allah's Mercy outstripped His
wrath, we would not be here, we would not be able to even have the
ability to perceive or to know or to that event have come into
existence or not to be for mercy, the Mercy of Allah. And I think
that we we have to have that as our underlying approach, as we
move forward as one of mercy. And that what is the trait that of
Mercy enable, if it's there, it allows for a number of these other
virtues that, in a sense are like Sister traits of mercy, they fall
into the category of mercy but without mercy that they're, it's
impossible for them to be there. And that these are love, empathy,
and tolerance.
Okay, love, empathy and tolerance. When Imam Amin was referring to
the abbot figure, he probably is going to challenge me on but I
don't think he can ever love me as much as I love him. And I don't
think people realize that when you have true love for someone, that
what actually happens in the way that you experience, there can be
a whole bunch of people here that you don't know there's one person
here that you love. And your whole experience of the conference is
different. That imagine if you just had one person like that, in
your local mosque, or one friend like that, that you spent time
with, is that if you don't focus on that love changes everything.
If you've fallen in love with someone of the opposite gender,
and you're married to that person, so where you always want to be
with the person that you love, and you don't care about what's
happening, everyone knows you're with the one that you love. Love
is key to this whole thing. And sometimes we become so focused on
the details, we become so focused on the problem, we become so
negative, and so forth and so on, is that we forget that, to enjoy
the love that we're encouraged to have.
Because love is the essence of mercy. It's the aina Rama, without
mercy, there is no love. And so this is one of the proofs that
some of the scholars have said is that our Lord brought this world
into existence out of mercy. And in reality, that the most specific
and loftiest type of mercy, which is love, is it Allah to add a
loved to bring us into existence so that we can come to know Him
subhanahu wa taala. And there's a lot more details you could go on
about that. But then another one is empathy. And empathy is putting
yourself in the shoes of another just a very rudimentary basic
definition is that if we're dealing with people, even in this
room, from very diverse backgrounds, from very diverse
social circumstances, that I look at the way we mean, I talk a lot,
I knew the way he grew up. And I grew up completely opposite sides
of the spectrum, complete opposite. And people in the room
some people that their parents came to this country, voluntarily
others involuntarily, some people were born here, some people's
parents moved here, there's an an array of different experiences.
But to me, empathy is that trait that allows me to see the world
from the lens of the other, to put myself in the shoes of the other.
And all of us will that be limited in that regard, but at very least,
is that is essential for us as we move forward. If we really are
going to say that this is a universal religion, which it is,
is that in that's going to manifest here in the United States
of America, we have to take each other circumstances into
consideration. Some people come from backgrounds that were
completely disruptive and crazy that some people don't know their
own mother or their own father. And they could go in just story
after story of their background. Other people didn't grow up like
that. Other people grew up in very different circumstances. We have
to appreciate other people's, that circumstances have the empathy,
that as we move forward, that if we're going to be able to have
productive communities to be able to meet people where they're at,
and then to create an environment that's uplifting to help everyone
move forward. And in the work that we're trying to do out in
Allentown and other places and in general, what we're hoping to
encourage other organizations masajid or third spaces or
whatever that is that people are doing to do is to create a space
where
Every one is comfortable. And that I can envision that space in my
mind to some degree that I've seen it in certain places, but you have
to have the right people there. I've been around that different
types of people. And I've seen fairly successful examples of
this. We're in one space, people from all different walks of life,
from different faiths can come together at different levels
within the faith, some being more, more conservative, others being
more liberal in the practice, but the key and the underlying point
of all of that is, is that it's uplifting for everyone. To me,
that's possible. And I've seen examples of it being possible. But
in order for that to happen, that we have to have empathy. If we
can't put ourselves in the shoes of the other, and understand what
they've gone through or what they are going through, that simply
won't happen. And then the other dimension of that is tolerance is
that our deen teaches us tolerance. And that at this point,
I don't think it's wise to be extremely nit picky on certain
issues. As long as there's a valid scholar difference on those
particular issues, we should let them be. And we should let them
take their course. And as Islam spread to multiple places in the
world, again, it did not happen overnight. And we've all heard
this time and time again, that in most places that Islam spread, it
took 100, or two or three, sometimes 400 years for there to
be a Muslim majority in those places. And it's inconceivable
that overnight, everything's going to, and we have to understand
that, that go visit the the American, the Islamic Cultural
Museum, that cultural heritage museum in that in DC, and that
he's done a very bitter brother has done a very good job of that
from the very earliest reports we have of Muslims in this country,
all the way down until the modern day, about the various
progressions in the different types of people and the different
stages of it. And that it's really an eye opener that we ourselves
have in our in will go through a transition. And people you can't
force them, people will break if they're forced to do something.
And then the other the fifth and final inward trade is to me that
one of optimism, we have to remain optimistic that there's a lot of
problems that we have. But we have to remain optimistic. And from
here that just for those of us that have been Muslim for almost
20 years, and you will find some other people that might have moved
here in the 70s, or have been Muslim since the 60s or 70s. If
you just look at the growth, that not the bad side, because there's
another side that he's working on. But the growth is very
encouraging. And I think it's hope inspiring. So these, to me are
really key components, that if we're going to talk about an
approach or a methodology, as we move forward, that simply have to
be there, across the board. In other words, the people that are
setting the discourse at whatever level inside or outside the
masjid, wherever Muslims are congregating, the thinkers that
are doing various types of projects for the future, these
have to really be a part of their as kind of these key the internal
qualities that we have to have in order to create this methodology.
And then there's no doubt that there is an outward dimension is
that we all have to be able to roll up our sleeves and to do hard
work is this a fair is not going to come easy. And that truth is
spread through sacrifice. This is a principle that truth is spread
through sacrifice, there is no truth that is that worth that
living for except it is a truth worth dying for, and that there is
no real truth that will ever be achieved at the personal or
community societal level, except that there's sacrifice involved in
that this is a constant throughout history, in particular throughout
prophetic history. And that along with that hard work is that we
also have to have patience and steadfastness is that what is
patience, as our Prophet said, A Sobral. They are that patience is
radiance. It's like seeing that light while you're in the tunnel
at the end of the tunnel. You know, there's light at the end of
the tunnel, but you have to be patient. And in an age of instant
gratification, it's not easy to be patient. But being patient through
our circumstances combining that with steadfastness is that again,
is it it didn't happen at a time with a prophet or any time after
him. So a lot out there. So your son is that good comes through
being patiently dedicated and steadfast to a particular cause.
And then oftentimes in a mighty me post humorously After reflecting a
lot to add to it.
If something happens after that, and how many people that were
disliked during their time, but they became heroes, that for
future generations. And then the other dimension of this is is also
that taking the inquiry and knowledge seriously. And to
dovetail off what Imam Amin was mentioning, is that we have to let
go, I'm speaking in a very general way. And oftentimes the reason we
have to speak in such a general way is because there are you will
be surprised what I'm saying right now, there is a lot of people in
our communities that are not convinced by what I'm saying. And
there are a lot of people in our communities that are, you have to
spend so much time to even convince them that okay, this is
actually a good idea, this is the way that we should move forward,
everything I'm mentioning, is just the very basic level to be able to
move forward, if we're really going to move forward, we have to
have serious inquiry, and two that have knowledge where we look into
key issues, and that there are major discussions that are taking
place at very high levels, that then by way of trickle down effect
have a legal dimension, and then they have a social dimension. And
we have to take these, these, whatever you want to call them
generation or civilization are serious issues. Very, very
serious. And
in in closing, before we open it up for q&a, that I did want to say
as well as having presented all of that, if we can just return to the
spiritual dimension here very quickly, is that one of the key
characteristics of the end of time and keep in mind, all faith based
traditions, especially the Abrahamic religions, as well as
that even that Native American Aboriginal spiritualities all that
religious people, and almost all humans have had an understanding
that there's an end, right? Even scientists that don't believe in
religion, know that one day the world will come to an end, whether
the universe will expand so much that it will become cold, and
everything will die off, or whether it will collapse on itself
or whatever else will happen is that the universe is going to come
to an end. But in particular, that religious people know that there
will be an end of time. And we know that various traditions have
given us
that signs of things that will happen towards the end of time,
one of the signs that we can extrapolate from the the copious
literature on the subject is is that materialism will take over
is that the world will become that more and more materialistic. And
this is what I personally believe to be probably the greatest threat
to human existence is secular materialism. And that is
essentially that taking God out of the equation, meaning removing
belief in God. And then all of the repercussions of that, including
one of the most important of our time is that that then
decentralizing nature such that then can become something that's
manipulated. And then after that materialism, which is a focus on
the material. And it's just interesting to know that Muslims
believe in the second coming of the Prophet Jesus, who that we
know that his relationship to the spirit, and that we know the
relationship to his teachings being ones of spirit, why was he
the one that was chose towards the end of time to come to be able to
fight these tendencies of that overwhelming that materialism and
that, that even no matter how grim things, look, no matter how
difficult the challenges arise seem to be is that that what we
know is, is that amazing obstacles can be that could be overcome in
very short periods of time. And that we know that that if when
light is present in something, is that the presence of that light
and at the spiritual dimension of the human being, things can be
synthesized in ways that it doesn't seem in the mind how that
could be possible. But it is possible if the human body can
synthesize between spirit in clay, that we're a body and the spirit,
then what can we not synthesize? What dichotomy can we not
synthesize? Is that and these are things that these hot topics that
I tend to get asked a lot, you know, that, you know, obviously,
I'm from America, but at the same time, I'm Muslim, and this
dichotomy has been created about the West and Islam, which is a
false dichotomy, is that, you know, these things are very easy
to overcome. I don't sit around wondering all day, oh my god, am I
American? Or am I this format? Like, like, like, what else you
gonna possibly be? Right? I mean, I might choose to dress a certain
way and so forth. But my point is, is that, you know, how are you not
going to
be something other than you already are, you know, and to me
some of those discussions get a little bit ridiculous. But through
the power of light, and in depth spirituality, and this is the
meaning that I took, as I toured this museum that I previously
mentioned, is that, to me, the most important question as we move
forward is how to preserve the integrity of these teachings in a
way that allows people to have an alternative to the mess of the
world in which we live, a valid alternative, which will then
reconnect the human being to his or her purpose in life, which is
ultimately to know his or her Creator, and to then be able to
from that, understand that everything that should needs to be
understood here in this world, and that can happen. And this is a
dimension, that is that there are certain that people within the
fold of Assam tend to focus on. And that when you spend time with
them, that they give you a transcendental point of reference,
that is beyond the realm of science, it is beyond the realm of
philosophy. And if your heart is opened up to that, is that
everything else will make sense. It is that dimension that Allah is
referring to in the Quran, when he says is that they want to
extinguish the light of Allah. They want to extinguish the light
of Allah with their mouths and with the words that they say, but
Allah is going to complete his light, even if the polytheists
dislike it. So with that,
I'm sure there might be a few questions on some of the things
that we say, that didn't all come out the way I wanted it to come
out, but Inshallah, maybe it'll become a little more clear in our
q&a shot.
The understanding?
So,
for any questions that exist, someone will bring bring you the
microphone? Yes. Our brother right here.
I have a question. I may have missed the answer. But we managed
to get back
to
you explain that a little better.
Yeah.
So secular, what the word secular ultimately means is it when we say
and we live in a secular society, we live in a society that is not
built upon belief in God. Okay, so the idea of secular, whether it's
at the level of thought, or everything beneath it, is the idea
of removing God from the equation. Okay, so when you go to study at
Rutgers, or any of the other neighboring universities, is that
all of the departments, and even the ones that study religion,
they're studying religion from a scientific perspective, not a
religious perspective. And so secular, it means to remove God
from the equation. And then materialism means to that focus on
the material, or to explain everything through that the stuff
of creation. And so in the end, that if you don't believe this,
God brought this universe into existence. And then it still
exists, it's here. So what is what are you going to do with it at
that point, and so that many of the theories that have dictated
basically the way that the society in which we live functions that
are rooted in this idea that that God is not a part of the equation,
to understand the whole process, nor to find the solution for it.
And then what we have at the level of explanation, and then level of
dealing with it all relates to the material and all relates to the
outward dimension of dealing with things as they are as things, not
seeing them as, for instance, the opposite of that, for us, is
belief in God and seeing the universe as a sign.
So that modern man won't see the universe as a sign. That modern
man sees the universe decentralized, as being machine
like and such can be manipulated, whereas that we see the universe
as a sign of God, that points to God that every meaning that we
find from the trees, having leaves to the squirrels gathering their
knots or any of the other animals, plants, anything in the heavens or
earth is a sign that points to the existence of Allah, everything has
a wisdom in it's been created for us, and that we should use it
while we establish the balance and appreciate it and give gratitude
for it and not be wasteful, and so forth and so on. Whereas these
concepts are totally absent from most people and their view of the
world.
We have a question from Yolanda.
On the live stream, she's asking what is related to change with
modern times and which assets stay the same.
She says For example, some of the
rule laws change.
That's one of those very big questions that
Dr. Shadi needs to have a 10 week course for at mbyc. That's a very
big question. But it's sufficient at this point to know that there's
certain things that remain the same. And there's other things
that change. Okay? What are examples of things that change,
that the example of things that excuse me what an example of
things that are constant, never change everything. Imam Amin
mentioned for those three things that are important for us to know.
So our creed is never going to change. We believe in an unknown
adulterated monotheism, very basic creed of the oneness of God. And
God is absolutely transcendent, nothing like his creation,
independent, he has all He is all powerful, he has all seen all
hearing and so forth and so on 13 necessary attributes of God, none
of that changes. What doesn't change as well, is that many of
the basic fundamental aspects of our practice, that Ramadan is
Ramadan, that's never going to change. Our five daily prayers are
the five daily prayers unless someone has an excuse in relation
to them in terms of actually being able to faster, being able to pray
that's different. But the five prayers or the five prayers, all
of the fundamental acts of worship, that remain the same,
they never change, the fundamental acts of the fundamental traits of
character. So these beautiful traits that we're encouraged to
have mercy, generosity, wisdom, that forbearing, this, and so
forth, and so on, those are always the same. And they'll never that
be different in any time. And things like this are the things
that never changed. The example of things that that do change that is
gets to be a little bit, that gets into a lot more detail, and much
easier to misunderstand, which requires a little bit more of a
lengthy discussion of how law is derived from the Quran and the
Sunnah. So that's better to say, for a classroom setting, but there
are that certain things that you change according to time, but the
fundamental aspects of our religion never change. And what it
becomes then is, the goal of every generation is that how to root
ourselves in the unchanging principles,
and then to understand the changing circumstances in light of
them. That's the goal of every generation. And that's why I began
by saying that we have unprecedented challenges now,
because is that on one hand, is that we have people that have that
not given us a way to fully understand the breadth, and the
vastness of our underlying principles. And they've narrowed
it down for us, which has made it exceedingly difficult for us to
understand the changing circumstances. Part of what I'm
trying to say here, which I didn't articulate so well, is that we
need to present a very vast way of understanding the unchanging
principles. So that all of these, this, this vast array of changing
circumstances that we can have a platform that we can understand
this is when I interact with a lot of the youth, this is one of their
big hang ups that I find consistently, is that they have
compartmentalized minds is that that they think that you know,
religion is just this dimension. And okay, I can do whatever I want
in the workplace, or, and when I study at school, and this and
that, as if it's not a part of their religion, but they haven't
been given a perspective, so that they can put their work world into
that perspective, they can put what they hear on the news into
that perspective. And that was more of what I was trying to get
out.
Just a generation ago, like my father, II understood and knew I
read Farsi, Urdu and English, but other generations, like has no
clue of Arabic. And
like, I might agree that this could become an international
language again, where Muslims could communicate.
So Arabic Yeah, I think it's very important that we increase it to
become more more widespread because Arabic is a liturgical and
sacred language. Right, and that it creates an opportunity for us.
I've actually met scholars from places like Thailand, from places
like China. And because they were taught Arabic, I can communicate
with them, although I don't know Mandarin, or I don't know that the
I don't know their local dialects. And so that's absolutely the case
is that I've seen amazing examples of quite literally people from all
over the world. Some of my closest friends are from Indonesia,
because of where I studied in Yemen, that there was a lot of
Indonesians, and I don't speak their language. They don't speak
English, but we spoke together in Arabic. And so I think that's
definitely the case. But I also think it's important that that we
make our religion next
accessible to the local vernacular in the local language as well,
which is also the case. And I think that there is a lot of books
being translated. And we're seeing the first signs now of what you
could call original works, which is I think, a very good sign. And
that process inshallah Tada will continue. But I think that we need
to have both, we on both fronts, encourage people to learn the
sacred language of Arabic, which will open up great doors for them
while at the same time giving as much access as possible within the
English language. That's because what many of us speak and other
languages that for people as well
meant was that that the common
that will act on these persons that will I use all the scholars
know Arabic, but the
general, common man.
But what I'm saying is, is that it's we're not not everyone's
going to learn Arabic, right. So we while we encourage that, we
also need to make the meanings accessible in the local language
as well.
So I had a question
earlier about, like how there is a lot of directing in the society
that we live in, right. And you also spoke about later on about
how there's a need to actually this hard work that needs to be
done. So like on an individual level, based on the fact that
there's so much directing that really takes place, and there's so
many aspects of the deen and kind of take on, what would be your
advice to like, have people who are newer to the religion
understand how to take on these parts, in a way where they
actually do something that has purpose and speaks to like, who
they are, and also what's needed to happen in America?
Wow, Mashallah.
Beautiful, beautiful question. Honestly, I think about that, from
time to time, actually quite a bit.
And
oftentimes, it's a bit frustrating, because I feel that
in many ways, there's a lot of growth in our communities. But at
the same time, I think we're also that
I know I said that before that we need to have a broader
perspective. But it doesn't need to be complicated, right? There's
a difference between that something being simple and being
simplistic. Okay, so the difference is simply that, that if
just because something is simple, doesn't mean that it's not
sophisticated. Or you could have something simple, that'd be very
sophisticated. Our creed, at the level of creed, our basic creed is
very simple. And it's not simplistic, though, because it's
the keys the unknown, that unlock all the mysteries of the universe.
Okay, whereas it's something that is simplistic, it's simple, but it
can't be used as a way of explanation xx, xx, that
explaining something much more complicated. And that's really the
difference. And so I think that, that, oftentimes, is that we
haven't, we've either gone too fast, or we've gone too slow. And
that I think that we've sometimes either made things too simplistic
or unnecessarily complicated if you're following me. And I think
that that's really where I think we need to be is at the level of
the discourse. And I felt my own self with us, first and foremost,
as well as the level of human interactions and the environments
that we're creating where we interact with people is that it
simultaneously be able to cater to people at different levels. Right.
And that's not an easy thing to do. I'll just say it like that.
And the amazing thing is how oftentimes bad download works,
where you're just like, surprised, a lot. Like how did that happen,
and like, it works. And it's just like one of those Rahimullah,
there's some times where just the light of something is, so my
teachers used to say that is that your internal light can become so
strong, even if you make mistakes outwardly, is that it still
impacts the person. And Allah veils them from the mistake in
what you said, but they're still impacted by what you said. And you
know that I think that's amazing that light of Islam speaks for
itself. The light of Islam speaks for yourself, it says, with new
eloquence, this is true. And I think increasingly, we're going to
see our people that come to that realization more and more, I've
seen so many people convert in my life that I've, you know, at this
point, lose count. And I think that it's it's it's not even about
counting, though, it's just about this is truth. And I think that
the more and more that our people here that get exposed to this
is that then the more and more that they will see it for what it
is and everything that's been said will just completely go out the
window. Now the caveat to that is, is that it gets back to the lady's
question here about these false representations of the truth. And
I think that that's one of our greatest challenges of all, but
then the key question is, how do we deal with that?
I think it's exactly what email I mean, said that you're going to
deal with that, by that creating environments where there are
people that that are attached to this legacy, where they themselves
become transformed, and that you'd be surprised what one person could
do. And that there's a lot of people and I know people like this
that actually converted after 911, after all the the blanket
statements being made about Muslim after people like George Bush
saying, you're either with us, or you're with them, and saying that
I know I'm not with you.
And so that led them to explore like, oh, maybe I'm with them. Oh,
and that, then is not the them that you're saying, in fact, so
something's wrong here. The them I know, are these people that are
like very kind, and that go out of their way and actually showed a
Brotherhood to me, and I'm not even Muslim yet that I've never
even experienced before. And that's the experience of some
people. And I think that that's the only way forward really, it's
with the human transformation, but also is that in the age of
spectacle, if you want to read a really good book, read the empire
of illusion by Chris Hedges, excellent book, don't read chapter
two, the Empire of illusion, don't read chapter two, it's very
troubling. Chapter Two is on *. It's horrible. I
mean, all you need to don't read it, just read Chapter One in three
to five. But it's, it's I know, it's, it's an amazing, it's, we
live in an age of spectacle, and this is filtered into our ranks,
is that when the celebrity culture and so forth, like we need to do
the real work, day to day, that human transformation, being with
the people, this is the work of the Prophet, Muhammad sai center,
and the work of all success people after them. And I'm not saying we
don't do conferences, and this and that, that's all important. But it
all has to go back into and in the people here have great local
resources. Dr. Shadi teachers here regularly, Imam Amin is back and
forth and teaching up here as well. There's other local
resources, we need to maximize those, but then that recognize
this is what is important. And instead of investing in this and
not my dad ation, all these other things, which are all important
pieces of the puzzle, if we could be convinced of what I'm saying
and direct our resources towards it and our attention, you'd be
surprised that in 510 15 years, what could happen but real change,
and real change is not going to happen overnight, it's going to
happen, like our prophesy sentence time, is that five years into the
mission, there was only 30 to 35 believers in Mecca and macabre.
And this is the whole Salah Lysa, that this is not who they be.
Right, which didn't happen until after the Meccan stage. 13 put
about 19 years after the Prophet became a prophet, more people
became Muslim and not one year than they did in the entire
earlier period. What happened there, people had an objective,
open understanding, but then at that point, because of the growth,
that was true, sustainable growth, they were able to that then deal
with a lot of these people.
So we have our last question before we actually take a
question.
What are your advice for Congress or people who want to be
inundated with terms like Salafi Sunni, Shiite on different
ideologies and fool around particularly the African American
community? What advice do you have for them? In terms of what you
see? or what not?
That's a very good question. And I mean, might be able to answer that
better. Honestly, that,
you know, I would say, is that come to know the Prophet of Islam,
our Prophet Muhammad, Salah lie, do you save yourself. And if you
know the Prophet of Islam,
you will have the criterion whereby which that you can make
all the other necessary judgments that you need to know. You will
know who's on the truth, and you will know who's not on the truth.
And one of the greatest traits of the Prophet of Islam, that menjaga
who I have
ever spent time with him, came to love him, solo lives. Everyone
loved him, young, old man, woman, everyone loved him from beginning
to end. And if you're around people that are causing hatred,
right into your heart, from your own family members from before
entering Jerusalem or after, or what there's certain overarching
qualities that our Prophet had that were inconceivable for them
to be there, that were someone to really be following him. So a lot
so we sent him so to me, I would just say, coming to know the
prophet, and reading his life story, and reading that about his
Shemaiah his inward and his outward character traits and that
that person
ABS is the way to do that. And, you know, one of the things if I
can just say I've said this before, but
this is the tendency is that when someone first becomes Muslim, is
that it's customer said, Oh, you've just joined a Brotherhood
or sisterhood. Right? One point, however, 5 million billion people
deep, and that as you get socialized into the community,
that number
starts to get a little bit lower, a little bit lower, a little bit
lower until Subhanallah, out of 1.5 billion people, the only
people you can be with other people in your mosque, and even
some of them aren't really all about it, you can only be with a
few people in your mouth, and then it splinters down to where some
people think that they're in to other people, the only people on
the hook and the truth. And that, to me is just, that's a very
problematic way of understanding things. You know, and I think
that, that we have to if our Prophet himself, that in the
hadith is Chef ah, will not rest until that all the believers enter
safely, right into paradise, that I think we should show a little
bit of that spirit. Right. And I think that's the essence of what
his teachings are so Lysander without getting into all of the
theological differences and so forth, because there isn't
sometimes that there's no way to bypass those, but at a very
general level, I don't see any other way around it, then focusing
on the Prophet of Islam himself, Salah line rec center.
For those who have more questions, there'll be an opportunity later
to actually have those questions answered. Near the near the end.
All right, so we're about to take a break. But before we actually go
on break, I just really wanted to acknowledge
all the staff I wanted to take, acknowledge all the staff actually
all the hard work and actually the things that they've done to
Allahu Akbar.
luck
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