The Church of God is active and supports justice, as well as being a part of the American criminal justice system. The church's involvement in various political and religious causes, including the current crisis and war, is emphasized. The church's belief in Islam and not giving up on one's personal beliefs is emphasized, and the importance of protecting children's rights and empowering the community is emphasized. Society is emphasized as a society for society to be socially relevant and empowering the community, with activations and educations being encouraged for parents and children.
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In Alhamdulillah, una steinhorn is still filled with Naruto, Villa Himanshu Ruri and fusina woman
say your RTR Medina, Maya de la hufa lamorinda woman you did Allah * Allah, wa shadow Allah,
Allah illallah wa houda sharika What should one know Mohammed Abu who was pseudo? on my back? We
thank Allah subhana wa Tada. And we praise him for all that he has blessed us with. And as we come
here today to resume our class after an interlude of around six weeks or seven weeks, because of the
blessed month of Ramadan, all of us who handle that we feel a sense of post trauma bond if you like
depression, all of us we feel a sense of emptiness, especially when Ramadan finished. It was just
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shocking, if you like experience that. Here we are surrounded by a man surrounded by brotherhood
surrounded by Koran, and then instantaneously overnight, even though is the day of read, even on the
day of read, we felt a spiritual emptiness and this is lasting and persisting. And this is in fact
the reality of Ramadan. And inshallah it's also a positive sign because it shows that we appreciated
the blessings of Ramadan and we were enjoying the spiritual environment of Ramadan and in that
absence we feel a loneliness we feel an emptiness and the positive is that it shows that we
appreciate the blessings of Allah and Ramadan. Now the question arises how then do we increase that
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spirituality? How do we re enter that beautiful spirit of Ramadan, and the response is, of course,
you can never recreate that feeling automobile until the next moment, that's what makes the robot
special. But what we can do a number of things that we can do first and foremost, one of the biggest
differences in Ramadan and after Ramadan is Masjid attendance, Masjid attendance in the days of
Ramadan Mashallah the masjid is absolutely full and we need to have a tent outside to house all of
the people and then the day after Ramadan that attendance is one fifth or one 10th or with Nicolas
refuge even less than that. And this really shows that Ramadan is the month of the masjid it's the
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masjid the house of Allah subhanaw taala is filled up and therefore one of the things that we need
to do is to increase our association with the masjid another way to recreate that feeling of Ramadan
is that of course the Ramadan is the month of the Quran and we will reciting the Quran and listening
to the Koran and surrounded by the Quran. And therefore once we are used to this after Ramadan, we
need to have a healthy relationship with the Quran by reciting it by increasing our prayers in it by
listening to it. And as I advised you many times, especially in the month of Ramadan, that we should
cut back on listening to that which is of no value when we go to work when we're you know going from
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point A to point B and instead listen to beneficial stuff and especially the speech of Allah
subhanho wa Taala. Another difference between Ramadan and post Ramadan is the increase of nutfield
worship. in Ramadan, we're doing lots of things we're fasting, we're praying extra, we're giving
charity. When Ramadan finishes, a lot of us resumed our schedules that we had before Ramadan. And
this is a mistake, we should all have an increased moment in some type, whether it is in the
quantity or the quality or both of our deeds, we need to increase that. And of course of the ways to
get back some of that spirituality and to feel what we want to feel is of course to immerse
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ourselves in knowledge and to study the book of Allah and to study the Sunnah of the Messenger of
Allah and to study the seal of the prophets of Allah who it he was sent them because nothing
increases one's Eman like knowledge. Nothing increases one's Eman like knowledge and therefore insha
Allah one of the ways to get back that feeling is to resume our heart of hearts which we're doing
and that is exactly what inshallah tada we are doing now.
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Now in our previous lectures, we had discussed the early prophet or the early seal of the Prophet
sallallahu alayhi wa sallam and his childhood. And we had gotten to the place where he became
orphaned once again for the third time with his grandfather, Abdulmutallab. And we explained some of
the reasons why Allah subhana wa Taala tested this young child with so many different tests. And
that was, as we said, to make him stronger, to make him independent, to make him someone who has a
sense of compassion at the same time, so that Allah could say that we took care of you, and then we
educate our team and for our nobody has any favor over you Allah directly took charge of taking care
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of you. And there are many other benefits and blessings, hidden blessings in that. The next stage of
the Prophet systems life involves a story that all of us are familiar with, and that is his travel
to Syria, as
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As a young child, now this story is a story that we all know. And to summarize, the Prophet
sallallahu alayhi wa sallam undertook a journey to Syria when he was around 910 11 years old. His
uncle Abu Dhabi would go with the caravan. And it is said that the year that he was going, the
prophet system said, Who are you leaving me with? How can you leave me all alone here, he's a young
child. And so I will pour the cried out of compassion. And he decided to take the young boy along,
even though that was not the initial plan. And they went to the land of Syria that she thought it
was safe. As we mentioned, over and over again, they had a summer journey, and they had a winter
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journey. They're going up north to Syria, and then they're going down south to Yemen. And so the
Prophet system traveled with Abu Dhabi as a young child, and they would pass by the monastery of a
monk by the name of Baja, Euro, Baja, Euro, monks, or hermits were those people in medieval
Christianity, they had cut themselves off from society. And these days, they are very rare, but you
find them there are still certain chapels and certain monasteries, in the mountains in the faraway
places. And this is still around, even here in America, we have places that nobody goes in or out,
except if you're a part of that order, a part of that. If you like, servitude you have dedicated
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yourself to the church. And there are special monasteries for men, special monasteries, for women.
And in it, all they do is they worship, they pray, they sing to their Lord, they have cut off
themselves from marriage from any type of recreation, and their 24, seven, just worshiping Allah,
and it was more common in the past. And it is still, it is still a phenomenon that is existed in our
times. So they pass by a monastery, and the monastery is has nothing to do with the travelers. And
they have gone by this monastery many times, this time, the leader of the monastery, the monk in
charge of the monastery, he followed them out. And he called them. And he said to them, too, there's
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a number of versions of the story. In one version, he invites them to the monastery. And in another
version, he simply discusses with them directly. And in the end, he tells a little potted, that this
young boy that you have with you is going to be the Prophet of the Arabs. I saw every single tree,
prostrate, a spiritual prostration, that he did it, nobody else saw, but he saw, and I saw the cloud
shelter him. And in another version, he sat under a tree. And the monk said that the sign of the
Prophet would be that he would sit under this tree. And he asked him who is your father? And so I
thought it said, I am his father. And the monk said, No, this is not possible. So I will thought
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I've said I am actually his uncle. And so the monk said, Yes, the prophet cannot have his father
living, that is of the signs. And this is a long story. And at the very end of it, the monk
allegedly says that, be careful, because the Romans and another version, the Jews are going to kill
this slide if they get a hold of him, and therefore be careful and protect him and he is going to be
the leader of the Arabs. Now, this is the story that all of us have heard, it's time for a little
bit of critical thinking. And a little bit of it's not analysis, the story is problematic on many
levels. First and foremost, the story mentions in one version that Abu Bakar was accompanying the
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Prophet system. And another version, it says that Bella was the slave of the caravan. And this is
simply historically impossible, because Abu Bakar and the Prophet system worker would have been too
young, and there is no recorded friendship when the processor was 10 years old. Additionally, bilad
has not yet been born, much less become a slave and maca when the Profit System is 10 years old.
Another problem with this story is that the contents raised our eyebrows. Not that the processing
has been predicted in the previous scriptures. We know this that he has been predicted, but the
manner of the story. And the fact that had behera actually said this to the Prophet system in front
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of
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the court I should have known and I thought he would have known and many years later the Prophet
system would have said, Oh, my uncle, why are you doubting I'm a prophet. Don't you remember when I
was a teenager? Such and such happened? Don't you remember that? I said this when I was 10 years
old, how can you doubt it now? And the orange would have known of this story as well. And all of
this sends our alarm bells ringing. And this shows us that some hello we don't we need to be a
little bit more careful in what we read in books and folklore and legends. Not everything is
authentic. And when we look at the chain of this narration, we find that indeed there is some
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problem even with the chain, there is some problem with the content. And that is why many of the
early scholars I'm not the first one critiquing it, Mr. mazahub urban Kafeel even say that not a lot
of the classical and medieval scholars. They they found the story
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Word problematic. For example, remember that hubby said, Abu Bakar was only 10 at the time and asked
for Bilaal. He was purchased by Abu Bakar, after the Dow began 30 years down the line, and he had
not yet been born. And that would be a speaking, why would the trees shelter him when, according to
the same report, the clouds were walking on top of him, it makes no sense for the trees to offer a
shelter when there's already clouds that are going over him. And why don't we find that the Prophet
says and reminded him of this incident and the statement of the monk? And why didn't he mentioned
this to the Quran when he began preaching his prophethood. And if this really had occurred, they
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would not have found his prophethood something strange, and they would have welcomed it. And if had
we if it had really occurred, then when God visited him in Hata, Hara, he would not have wondered
who is this angel, and you would have welcomed it instead of front running back to his wife and
Khadija out of fear, and quote, now this is the mind of a critical thinker. He's thinking that it
doesn't make any sense that if the profitsystem knew that he's going to be a prophet, then he must
be waiting for and expecting it. Now, somebody can ask
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what's the big deal? Why do you have to be so critical? So beautiful story. And our Prophet system
is praised even more, the angels are sheltering him, the clouds are coming, the brood The trees are
prostrating, why do you have to be so so academic? Can't you just tell these fables and and and let
it be, you know, easy about this, to which the response comes? Indeed, the stories of the Syrah, by
and large have not been narrated with those same rigorous chains, as the a hadith pertaining to
highlight and harem. And even in Madrid, Mo LA, he said, when it comes to heroin, and heroin will be
very strict, and he went like this. And when it comes to Hadeeth, sorry, when it comes to sorry,
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when it comes to serum, he said, mikaze, when it comes to Sierra, he went like this, no big deal.
Let it be. And this is true, because many of the details of the CLR are mentioned in reports that
are not 100%, verifiable. So we know the details of the bottle of butter, and the number of camels
in the bottle of code, and a specific fight in the Battle of the handle. Many of these stories are
not narrated with those rigorous chains. And by and large, even in my narration of the zero to you,
I let the stories go by no big deal. However, sometimes we have to stop it. Why and when, when the
story raises problems. And this is one of those stories, why does it raise problems? Because
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the primary problem really of the story is that many people who don't believe in our Prophet
Mohammed system, they have to answer a very difficult question. Where did the Prophet system get the
idea of being a prophet and the knowledge that he came with as a prophet? And this is something that
is a more of a miracle. And I mentioned this many times previously, that our Prophet sallallahu
alayhi wa sallam did not know the stories of Isa and Moosa, he never heard the name of Yunus. It's
not it's not of the ancestry of the Arabs, what does he got to do with this with that branch of
humanity? Neither is the concept of prophecy known to the Arabs, after the time of his smart ale to
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3000 years ago, the Arabs have never seen or heard of a prophet. And they never knew what is the
Prophet. So for the Prophet Mohammed says him to come and say, I am a prophet, he is bringing
something novel for the Arabs of his time. And the Quran mentions this many verses, you didn't know
what was a man, you didn't know, what was why you didn't know what were the stories of the prophets
of old. And for the longest time, people would say, the prophet system learn to this, the non
Muslims would say he learned these stories in his journey to Syria.
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And this is an example here, but hey, Rob fired up his imagination. One of the famous Orientals of
the last century he goes, this monk fired up his imagination, he must have told him stories of Jesus
Christ and Moses. And so the young lad came back, and 30 years later, those stories are found in
garbled form, because they're not in the pure form of the old the New Testament, the Islamic version
is always different. And so apparently, from this guy's perspective, he learned these stories, and
then he regurgitated them as an older man. And the response to this is that really without even you
bringing in this this tangent, the story doesn't make sense. Many of our classical scholars rejected
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it. And in my heart, I don't find this to be a comforting story. Remember that hubby said I think
the story is fabricated. And so the story of the monk the story of the process of the meeting, the
market has some problems, and it is not mentioned in every book of zero.
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It's not as issues and its content as issues. And therefore, it is best to simply narrate it and
point out that many of our classical scholars did not find the story acceptable.
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The next phase in the Prophet systems life was that when he was a young man, probably around 1516
years old.
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And as we said many times, the Early life of the Prophet system is the most undocumented. We have
nothing from the time he was 910 till the time he's 15, except for one story here, one story there.
And we explain this many times. Nobody is witnessing what's happening and recording it. Nobody knows
that this person is going to be a prophet of Allah. Nobody is writing down anything. There is no
writing in Makkah. Right? There is no records. Additionally, those who lived long were few, the
people who accompany the process and when he's a young boy, who are they? Where are they now? By the
time he's 5060? Most of them have passed away by the time he passes away. So to sell them, where are
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the people who would have remembered Oh, this is what happened he when he was a child, even look at
your own father's? You have memories? Of course, you know, your own father's and your grandfather's.
How much do you know when they were eight years old? nine years old? 10 years old? What happened to
them? All, you know, is one story here. Another story there? Isn't that the case? And this is your
own father? How about someone? 14 centuries ago, the prophet is awesome. When there is no record
records, there are no photographs, there are no nothing. So imagine now. And so we have a lot of
blanks in this regard. So the next bit of information we have was the first job of the Prophet
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sallallahu alayhi wasallam. The Prophet system said Hadith is in Bahati, so it is completely
authentic.
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Allah never sent a prophet except that he was a shepherd. He was a shepherd of sheep. So they said
not even you almost drove a lot. And this shows notice this, the majority of the Sahaba didn't know
that the process of them had a job as a shepherd, and they are his companions. And so how about the
other details when he was a child? So they said, How about you? They thought he would be an
exception, because they never thought he was a shepherd. How about you? Yeah. rasulillah. So they're
trying to find an exception, because he's just said, all the prophets are shepherds. So they said,
but how about you? So they're trying to sow, but you're the shepherd? So he said, Yes, I was. I was
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a shepherd. And I used to tend to the flock of the people of Makkah, in return for some called eat
some pennies, the smallest denomination, some cheap coins, some pennies, because what is the
shepherd going to get you in return for some pennies, this is what I would do. And in another
Hadith, the Prophet sallallahu alayhi wa sallam in one of the later expeditions, he saw some of the
shepherds taking care of the sheep that they had. And so he said,
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I advise you to find the tree of the Iraq a specific type of tree and find the darker branches,
because it will be better for your flock. So they were shocked. And they said, How do you know this
or messenger of Allah? How do you know which plant is the best for the sheep, and not even which
plant but which season of the plant is best for the sheep? So he said, I used to be a shepherd. I
used to be a shepherd and every prophet that Allah has sent us to be a shepherd. And in another
version of the Hadith and Muslim, Mohammed, he said, Moosa was sent when he was a shepherd, meaning
sent by Allah to the people when he was a shepherd. And wood was sent to become a prophet when he
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was a shepherd. And I too, was a shepherd in a junkyard, where is a jet now there is a big hospital
called a Jad hospital, and it is right behind the bottom. Right. And that is a jet that is the place
of a jet. I use a shepherd in a jet. That hospital behind the head of the closest hospital to the
atom itself is called a jet. And it was in a valley. And so he said, that is the valley that I would
go take my sheep in, and I was a shepherd in this valley of a jet. And this is so true Musa alayhis
salaam was a shepherd, he will he was a shepherd for the men in Midian. Remember when he went out
and the man said, I need you to take care of my flock and if you do, then I'll marry my daughter
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too. He was a shepherd. And as he was a shepherd, then he became a prophet. Similarly, that would
the story of David and Goliath, right? That would was not a famous person. That would was some
Shepherd that would was nobody. And they were all wondering, how are we going to kill Goliath dilute
and so that wood came to the prophet or to the king, Saul, pollute? And he said, I will kill this
mighty giant and everybody laughed. What do you as a shepherd, and he invented and he invented the
What did he invent?
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The slingshot, right? And he figured out how to throw a stone at with great force at the mighty king
or the mighty, Emperor, Goliath dilute, and this is how he became the king and the Prophet. He was a
shepherd. And similarly our Prophet Mohammed wa sallam, he
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was a shepherd tending to the sheep of the people of Makkah. What are some of the wisdoms? Why would
Allah azza wa jal do this, if Allah had willed, our Prophet says and would have been born in the lap
of luxury, if Allah had willed he would not have to lift a finger. If Allah had willed money would
be poured upon him as a child and as a teenager and as an adult. Why would allow will that our
profit system starts his life with the most menial, the lowest paid the most difficult job in really
in all of Mecca. Why would Eliza wilderness because there's a lot of wisdoms here, first and
foremost, being a shepherd gives you the opportunity to engage in solitude to think when you're a
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shepherd, you're all alone. You'd go away from society, from people, you take your flock of sheep,
there are no other human beings, and you have solitude, you contemplate and you think about the
purpose of life. And somehow Mandala is this is something we just look around us. Those people who
are busy with the dunya are the least spiritual. Those people who are engrossed with the world with
our jobs, those people have nothing to do other than this world they can get by ignoring religion.
And it's not a coincidence, by the way that atheism is more popular and more common in the most
opulent and rich countries. And also amongst the professionals that have the most money, generally
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speaking, farmers, you know, people who are involved with nature, they're very religious people.
Isn't that the case? Right? Why? Because when you're involved with nature, with the creation of
Allah, automatically, it has an impact on your soul. You cannot really be an atheist, if you're
attending the flock, and you're seeing nature, and you're taking care of your cultivation. And
you're seeing the, when you're involved with this, you have this Eman, this ruhani, this
spirituality. And when you're cut off from the creation of a law, and you're immersed in this dunya,
your heart becomes hard, then you can ignore Allah subhanho wa Taala, you can even be so arrogant as
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to say there is no God. And again, it's not a coincidence. The people who are the poorest on Earth
are generally the most religious. And the people who are the most immersed in materialism, they have
the hardest hearts, and they can ignore the fact of religion and being religious. Another benefit of
being a shepherd. sheep are very similar to men in that they need to be taken care of, or else
they're going to go astray.
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They need to be taken care of, or else they will go astray. Sheep need a shepherd. And every single
animal has a personality. And the shepherd understands this personality. And I have never been a
shepherd. But I have spoken to shepherds. I've spoken to those who took care of a flock in Arabia.
And they told me the exact same thing that you need to treat every animal. According to that
animal's personality. Some sheep are stubborn, some are soft and gentle, right, some, they know
where they're going others they follow the pack. Some are the leader, some are not. So the shepherd
gets to understand each and every sheep in the flock. Now someone like me, they all look the same. I
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can't tell them apart. But the shepherd knows everyone if you go to any farmer, he will mention his
mentioned names This is this, this is that this is this. To me, they all look the same, right? But
to the shepherd, he knows everyone and everyone's personality. And he deals with every animal
according to its personality. And this is what a leader needs to do. And this is what a prophet of
Allah needs to do, that they need to deal with every person according to their massage according to
their personality. Also, another blessing of being a shepherd is that being a shepherd makes you
soft and tender on the one hand, and brave and courageous on the other, soft and tender for your own
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flock, and brave and courageous and fighting wolves and in fighting other beasts that will attack
the sheep. And you're all alone in the desert. You're all alone. You have you don't there's not a
group of people there with you. And so it simultaneously makes you soft, and loving. Because these
are your animals, you have to take care of them. And it also makes you brave and fearless because
you are responsible to protect your flock against the enemy. And our Prophet sallallahu alayhi wa
sallam said that the people who own horses are going to be the ones who are full of pride. And the
people who own camels are going to be the ones full of arrogance. And the people who own sheep will
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be the ones full of Sakina and with our humility and humbleness, right, horse owners they're always
proud. Nothing wrong with that if you don't take it honestly the Rossum making a factual statement
that horse owners they have this sense camel owners they become course and they become arrogant a
little bit and sheep those who take care of sheep, they have Waqar and Sakina humility
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humbleness. And this is exactly one of the reasons why Allah subhanho wa Taala made every prophet, a
person who took care of sheep. And so a shepherd inculcate certain qualities, patience, humbleness,
humility, bravery, mercy, tenderness. And it is not a coincidence that later on in life, our
profitsystem was very tender towards animals, because he was a shepherd. And there is a whole aspect
of animal rights in Islam, which is only maybe one day we'll give a talk about animal rights in
Islam. I've given a whole talk previously, and other places about animal rights in Islam. Our
profits are sort of once a camel came to him, a camel came to him and began making its noises. And
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tears came out of its eyes,
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and had eaten. So notice it, and the profitsystem sued the camel, and calmed it down until it
stopped crying. And then he said, Where is the owner of the camel, and a man came, and he goes, this
animal has complained against you panela, this animal has complained against you, that you overwork
it, and undefeated and you beat it. Fear Allah with regards to these animals that Allah has blessed
you with Subhan Allah Subhana Allah panel, you're not allowed to be cruel, even to animals. And he's
telling the owner fear a lot with regards to this animal that Allah has blessed you with. There's a
tenderness even towards animals. Where did this come from, of course, from Allah. But all of this
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builds that up being a shepherd and taking care of the flock. Another aspect of being a shepherd at
this young age, he's hardly 1415 years old, it shows that he understands he needs to earn money,
he's not going to be a freeloader of his uncle, he needs to get in his own feet and be independent,
and to help his uncle out to take care of the expenses of the house. Yet another blessing of being a
shepherd is to show the simple lifestyle of the Prophet Muhammad sallallahu alayhi wa sallam that he
used to do the most, the most, if you like baseline of manual labor, there's nothing really that is
more, you know, difficult and more and lesser paid than this. This is the baseline of manual labor.
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And our Prophet says that he did it, and he got paid for it. And this really shows us that there is
no sin, there is no dishonor in working for your own money. And in working for your own It is our
Profit System did it and the Profit System said that the purest money that you can earn is the money
that you earned from the labor of your hands. This is the purest money, you do some physical work
from the sweat of your back, you do some physical work, and then you get paid for it. And then he
said, and even the Prophet alayhi salam, he would earn his money from the labors of his hands, what
was the Prophet that will Who can tell me what was he
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who was an Irishman, and he was also a carpenter, who was a carpenter and an iron Smith and he would
get money from these things. And that is how he would take care of himself. And this shows us as
well, that
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one of the greatest signs of sincerity is that you do something for the good of the people in return
for nothing from them. The Prophet system earned his own sustenance, he didn't get it from the
people around him. And there are many verses in the Quran, Allah, Allah, He called him Allah, I'm
not asking you for money. I'm not asking you for sustenance, when I'm preaching to you what Islam
is, I have no motive for doing this other than Allah subhana wa Tada. And this is the reality that
when you don't have a favorite sorry, when the people don't have a favor on you, then you are more
pure in your call to them, when they're not paying you what excuses motivation do you have for being
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a prophet of Allah. And also one final point here, it shows us that even when the Prophet system
became a prophet, and he had all that he wanted, if you wanted to have it, he could have have it. He
was not embarrassed to tell people of his simple past, I started over there. And this is the reality
of everything, not just religion, but the deen and dunya you need to start at the bottom and work
your way to the top and then you will be the most successful if you start at the top somehow it
happens a fluke of coincidence of birthright something, you're not ever going to be as successful as
those who started from the bottom and work their way to the top. And this is the reality of business
00:29:36 -->
00:29:59
as it is the reality of the religion as well. Look at the most successful entrepreneurs on the face
of this earth. People like Bill Gates and and and Steve Jobs and all of them. They all started from
the bottom from their basements and from their backyards and from their garages. Isn't that the
case? And they are the ones who then build the largest empires never is the one who inherits all of
this instantaneously as six
00:30:00 -->
00:30:38
As the one who builds it from scratch, so, so novela. And the same applies with the Prophet Muhammad
system, he started right from the bottom to get to the highest Pinnacle, he went through every phase
of life. And then when you get there, then Indeed, Allah has blessed you with it, and Allah has
caused you to deserve it and earn it. Otherwise, if you just get it without any labor, then you will
not appreciate it, and you will not do justice to it. So our Profit System begins being a shepherd,
and he works his way all the way to the top of being the Prophet of Allah. And look, how true is the
statement of Allah subhana wa tada when he says, Now a doctor of buco malerkotla, your Lord has not
00:30:38 -->
00:31:18
abandoned you, nor has he shown you any harshness what a hero to highroller committed oola and every
stage that happens to you will be better than every stage that came, your life will become easier,
and even the next life will be better than this life. What an absolute recommend Allah What are so
for your equal, Booker Fatah, Allah will give you until you are content you will be content
everything, allegedly a team and for our didn't I find you an orphan, and I was the one who
protected you what which other called law land for header. And we found you not upon guidance. And
we gave you guidance. While we're there. The camera isn't for us now. And we found you with nothing.
00:31:18 -->
00:31:51
And we gave you all that you needed. We found you with no money and we gave you all the money that
you needed. Therefore for Amelia tema Farah takahara, what am massala forgotten her? What am I been
a matter of bacova had this be good to the beggar be good to the orphan, when Allah has blessed you
with so much have a soft heart. And that's what we said, when you begin in a such a harsh manner,
you will have a soft heart and you will appreciate the blessings of Allah. And if all of this were
to have been handed to him instantaneously, then he would not have had that appreciation that he
had.
00:31:52 -->
00:31:57
After this incident of taking care of sheep and being a shepherd,
00:31:58 -->
00:32:38
only two or three things are narrated before the Prophet hood begins. The first of these are the
future wars, the future wars of the kurush when the Prophet system was a teenager, probably around
1817, maybe even 15. We don't know for sure exactly, because again, nobody's recording dates between
15 to 18, when the processor was a teenager, and most likely, by the way, closer to 15. Because he
didn't physically fight he didn't participate. And this shows that he was not of that age that he
would carry a sword. And they will usually allow a person to carry a sword at around 15. That's when
he became what we call a teen and those in our days, that's the being a man. In those days, they
00:32:38 -->
00:32:55
didn't have the luxury to wait till they're 18 1514 is when you become a full adult. So the fee jar
wars is a series of small battles that broke out between two large tribes of Arabia. And again, not
to get too much into the Arab,
00:32:56 -->
00:33:42
you know, tribes of old but we need to have a little bit of understanding the tribe of Quraysh
belongs to a much larger tribe. It's called the branch not a tribe of Kenan Kenan is not the name of
one tribe. Kenan is the name of many large tribes of them is polish. And on the another large branch
of the Arab race was a tribe or not a tribe but a branch called case Island Island, base Island. It
is composed of tribes such as hot ofan, such as housing, these are tribes, they're going to come up
in the serum, right? A lot of fan housing, they belong to the larger branch of ice Island. And
others, they belong to the larger branch of Canada to make a long story short, a person from the
00:33:42 -->
00:34:21
kwinana which is one of the larger tribes, of course operates belongs to Canada. A person from
Canada killed somebody from the housing. And when they found out that he was in, attacked the
Canaanite tribes and polish is one of them. This is what jelly is you kill one of mine, I'm gonna go
kill one of yours. So the tribes of Canaan, including the koresh, they rushed back into the heroin.
What is the heroin, the holy sanctuary of Mecca, right and the outline lens. Why did they do this?
Because the rule of law which is still the rule of law in our religion, when you enter the house on
what happens,
00:34:22 -->
00:35:00
Roman Dakota who Cana Amina, whoever enters the harem, you are safe. So they rushed back into the
harem. How was it followed them? And because they were so angry, so incensed, they didn't care about
the heroin, and they attacked the kwinana. Now, this is interesting here. The initial fault was that
of the side of the crush, but the rebuttal was much more severe because killing one person outside
the home is a crime. Attacking the sanctity of the harem is a much bigger crime, much bigger crime
and therefore
00:35:00 -->
00:35:42
For the kurush declared all out war against housing and against the face agilon. You guys
understanding this point here, right? Both sides are at fault. The initial fault was done by the
quraishi side, not somebody from Porsche, but from Kenan, the larger sub tribe, the initial fault,
then the other tribe attacks Mecca, and they break the harem sanctity. Now the crusher incense, you
have broken the sanctity of the harem, we're going to attack you. And so all out, war broke out.
This is called the Wars of Fallujah. And initially, the opposing side was winning and the horse was
losing, eventually the Quraysh one over and then a peace treaty was enacted there was fighting was
00:35:42 -->
00:36:25
limited. Finally, a peace treaty was enacted and the Qureshi agreed to pay the blood money. And so
the fighting stopped. The Prophet system says in an authentic hadith when he's much older, he says,
I remember participating in the future wars. What Why is it called future wars, fudge out means evil
for June foger. evil, evil wars. Why? Because both sides committed evil, but especially because the
sanctity of the huddle was broken, which is the height of evil, these are evil wars, fudge outwards,
because the sanctity of the atom was broken. So the profitsystem said, I remember fighting in the
Wars of the jar. And I would collect arrows for my uncles, and hand them back to my uncle's. Now,
00:36:25 -->
00:37:02
what does this mean? So arrows are weapons you can use back and forth, when somebody shoots an arrow
and it misses the target. In fact, even if it hits the target, you can take it out, or you can pick
it up, and then you can use it back against the enemies. It's an ammunition that you can use over
and over again, correct. So the Prophet systems job was to go find those arrows, and to go look for
those arrows in the mountains. When he found them, he would go and return them to his uncles, and
they would then use them against the other tribe. And the profitsystem said, I do not regret
participating in that war. I participated. And I do not regret it. I don't, it's nothing wrong that
00:37:02 -->
00:37:31
I did that I helped the kurush against the, against their enemies of the island. Also, it is
narrated that whenever the profitsystem would appear with the crush on that day, the crush would win
over, whenever he would not be at home, the crush would lose ground. And so when Abu Talib saw this,
he said by Allah, you're not going to leave my site anymore, you're going to stay with us. And
eventually they reached a peace treaty. And the fighting stopped after that.
00:37:32 -->
00:37:54
In another few years, even a more famous incident occurred. And this is called the hidden fulfil
door or the hateful malpighia been the treaty or the pact of fool also called the Treaty of
multiyear been. And what is this about. And at this stage, the prophet system is probably in his
early 20s, probably in his early 20s. So a number of years after the PGR wars.
00:37:56 -->
00:38:43
This path or this treaty occurred in Canada, one of the sacred months in Makkah, according to one
report, the process was exactly 20 years old. What happened was a person from the tribe of zubaid
and Zubaydah is a tribe in Yemen. And so the Yemen Knights when you're in Makkah, the people did not
consider this tribe to be as elite. They are a low class tribe. So the people of this tribe are not
the status of housing or theater and, and they're very far away. So when you're far away, what this
means is, you don't have people willing to fight for you right? Now, let's say right now, we just
talked about a war between housing and kwinana. These two are tribes neighboring one another. If you
00:38:43 -->
00:39:20
kill somebody from one tribe, the next tribe is across the border. They're gonna come and attack,
which is exactly what happened. This guy from zubaid if they were to do something to him, Where are
his allies? Where are his brothers? Where are his tribes, all the way in Yemen, who is going to come
to defend you? And this is the reality of Japanese society. So what happens? This person from the
tribe of zubaid, sold an item before had his commerce and merchant he's brought his leather, he's
brought his good, that's how you get your money. And he's sold a number of items to allow us in what
is the father of ama, liberal arts, the famous Amityville house, this is his father, and as a final
00:39:20 -->
00:39:50
one, and that are submitted while he is a chieftain. He is a politician. He is a career statesman in
the orange, and he's a rich businessman. He sold it to him before hedge and an owl said, I'll give
you the money after hedge before you go back to Yemen. Come to me after and I'll give it to you. So
he goes, Okay, fine. I can wait that long. I don't need it. Now. I need it back in Yemen. So he
performs the hedge. And then he says, I need my money. And I says come back tomorrow. So he comes
back tomorrow, allows us to come back tomorrow again,
00:39:51 -->
00:40:00
comes back tomorrow. And then he continues doing this until he realizes that he's not going to get
his money back. He's simply stalling him and he's not giving
00:40:00 -->
00:40:17
him his money. And so this person goes to the other sub tribes. He goes to the Banu Hashim, he goes
to the benefit of the doubt, he goes to the abdomen of all of them in orange. And he goes, I need
some help this guy's not getting my money back. And everyone makes an excuse. Why? Because
00:40:19 -->
00:40:56
they've been wanting, it is a politician, he is rich, he is a leader. And you don't want to get on
the bad side of a leader. Everyone makes an excuse, oh, I really can't do anything this and that.
And therefore, feeling completely trapped, and not having any other outlet. He decided to make this
a public issue. What did they do in those days, they would write poems, and they would announce
these poems, poems in those days is like news media. It's like the internet. It's like a blog post,
right? It's like Twitter, you're going to just send it immediately. And you're not limited to 160
characters when you write a poem. And so he wrote a point.
00:40:58 -->
00:41:33
He didn't even I mean, in those days, you didn't have to write it. It just comes to you naturally,
as part of this amazing, I don't know how they did it, it just comes to naturally and then you say
it out loud. And then this spreads everywhere, that this person has made this point. And so one day
when everybody is in front of the cabinet, which is basically everybody would gather around outside
of time, all the people of moko would now come and they would sit this is a social place as well. He
now comes and he says out loud, his poem that he has compiled Yeah, the limb of movement belongs to
who they bought the mecca Tana it dirty when necessary. All Family Affair for hitters Who Who can
00:41:33 -->
00:41:38
tell me who's failed? Who is failure? We mentioned this so many weeks ago.
00:41:39 -->
00:41:39
For her his
00:41:42 -->
00:42:28
career. Fair is the name of crush. Fit is the name of college college is his title. So he says yeah,
the fear in our tribe of fear or crush limb of loom and we'll call it Who? I am a one who has been
unjustly treated because of my merchandise. Be bought me Makita I am in the valley of Makita. Nah,
Daddy, well, when every fall away from my home, and far away from people to protect me. When we're
heading one I'm still in my head. I'm a chef. My hair is not been cold because isn't it on them? Yo
quiero merata who? I haven't even finished my O'Meara Yeah, the jolly Where are my men to help me
what they need Hey Judy will Hagerty between the hedger the mahkamah Ibrahim and the hedger, the
00:42:28 -->
00:43:12
stone, you are doing this to me. I am in Islam, and I'm in this state and I am between the hatred
and the hijab, the the the agent is that round semi circle and the hijab is the hazardous word and
this is being done to me in haraam. elementum met kurama to who the true harem belongs to those who
are noble. While ah ha Rama Li so bizarre, the real fidgety, there is no sanctity, to the one who
wears a thong most likely there was a thoburn there involved as well, who wears the thobe while he
is a cheat and a steal and a lowly person, you don't have any karma. You don't have any sanctity
simply because you live in Mecca, simply because you're in a holy land, you are a bunch of Cheaters
00:43:12 -->
00:43:30
and losers. That's what you are. That's basically what he's saying. And I am in this state of Iran.
And you are doing this to me, just because I'm far away from my house and my land and my people. So
the news spread like wildfire. And Zubaydah, Abdulmutallab, the prophet systems. Elder uncle
Zubaydah
00:43:31 -->
00:44:19
heard of this, and he said, We have to do something about this, this is not gonna go on anymore. And
he convened a gathering of all of the senior members of the Quraysh in the house of somebody whose
name you should memorize, he comes up and see it over and over again. Abdullah bin juliann Abdullah
bin juden Abdullah bin Judah and was the distant uncle of Arusha. She was a distant uncle of Arusha,
and he was considered to be the most noble of the people of MK of his time. He didn't live until the
day where he died before the war began. But he was considered to be the most legendary in terms of
hospitality in terms of genuine sincerity, and he was known to be the problem solver, and he was the
00:44:19 -->
00:45:00
most elderly. So they they convened in the house of Abdullah bin Sudan. And here is where they
agreed to a pact a treaty. What was the pact and 3g treaty that they would side with the oppressor
against the oppressed, regardless of what ethnicity or what tribe was the oppressor? They would say
sorry to say the wrong so there they were, they were side with the oppressed against the oppressor.
Obviously, they would side with the oppressed against the oppressor, regardless of which tribe, the
oppressor belong to. And they said, even if the one who is shown in justice is from a faraway tribe,
and the
00:45:00 -->
00:45:42
oppressor is from a Quraysh sub tribe, we will side with the one who has been oppressed, and we will
get his full rights from the oppressor. And they all went in front of the Kaaba. And they publicly
announced this now and they sign their names on a document. Now, there is no document there is no
signature, what do you do in those days, you dip your hands in perfume, they're all illiterate. They
don't know how to read and write, there is no pen and paper, how do you sign your name, you go in
public, you announce everybody that this is our treaty, and then you dip your hand in perfume, and
you put that perfume on the Kava on the same place, everybody puts it on the same place. And that is
00:45:42 -->
00:46:25
why this is called his fellow multi year been bleep means perfume. And so this is the Treaty of
those who have perfume themselves healthful mocha yamim, it is also called healthful food. Many
people are trying to explain why the most strongest reason seems to be that when allows even while
heard of this, he became irritated and angry. And he said, Why did they have to get involved in a
manner in a matter that is fully none of their business? Because Faludi means none of their business
right? for God to them, it's none of their business, why are they getting involved? So this is
another interpretation of what is called hinfo foodora. And then there are other reasons why people
00:46:25 -->
00:46:59
say is fubu but this seems to be the strongest Why is called healthful food. So because he said this
has outgrown fully none of your business what I did. And so they called it the Treaty of no business
because it is our business healthful food. That's one another name so it's called healthful food and
hateful mocha bean. And the Arabs had never heard of such a pact before. This is the first time this
is basically what we call government, where people come together and they say no, enough is enough.
We're not going to allow injustice. And the Prophet system said editors disciple hottie the Prophet
system said,
00:47:00 -->
00:47:47
I witnessed in the house of Abdullah hibben juliann. a treaty that were I asked to uphold it even in
Islam, I would do so if I were to ask to follow the treaty, even now, I would do so. And I would not
be willing to give up my place for a lot of red camels Meaning, if you were to tell me if you were
to give me a lot of money, and I were not present at that treaty, I would not do so I would not be
willing to do so. In that treaty. He's saying they all agreed that the rights would be given back to
the ones who deserve them, and that no oppressor would have the upper hand over the one who was
oppressed. Now, from these two incidents, healthful, the healthful food and the Fajr wars, what
00:47:47 -->
00:47:55
benefits can we derive and then inshallah with that we will open the floor from these two incidents,
the healthful food and the future wars, what benefits can we derive
00:47:57 -->
00:47:59
many benefits? First and foremost,
00:48:01 -->
00:48:06
the profits are some did not regret participating in the Wars of the job.
00:48:07 -->
00:48:49
And the fact that he later says this and boasts about this, somebody can say But hold on, he wasn't
a prophet at the time. This is something he did before Prophethood, how can you derive lessons from
it, we say he narrated this later on. And he said, I do not regret this, showing that what he did
was correct. And this shows us that it is permissible, and some scholars have derived this and other
might have derived this, that it is permissible to even fight in wars and battles that are not
necessarily religious, because this is a war that has nothing to do with religion. It's a war to
defend the harem and the sanctity of the harem. Both sides are pagan. Both sides are idol
00:48:49 -->
00:49:30
worshipers. Both sides believe in the same gods. And yet the prophets have some participated. Now
others pointed out that he didn't quite physically fight he aided he helped. What did he do, he gave
the arrows to his people. So there's a lot of fear that you know, people are debating to what level
but the bottom line is that even in such wars, where things are being defended, which are not purely
religious, the Muslim has some leeway to do something to get involved, because the Prophet says some
did do something. And in this war, it's not a clear cut line of good versus evil, because both sides
have done some evil, but one side has done more evil than the other. And the Prophet says was
00:49:30 -->
00:50:00
fighting on the side that was closer to the truth. And again, he wasn't quite fighting, but he was
participating in some manner. And this is some point to think about in the world that we live in,
when many of the battles that are being waged, we're talking about battles that don't involve Muslim
lands, let's say many of the battles are very murky, can we help out can we support this is
something that can be discussed from this incident. Likewise, the issue of the health of football
and mobile Yebin these incidents show that and this is a very important point for us in America that
the
00:50:00 -->
00:50:51
profitsystem was actively involved with the Society of his time, even though the Society of his time
was not Muslim. And he was proud of that involvement. And the causes that he got involved with are
not purely religious causes. So the NFL football involves justice involves truth involves helping
the oppressed. And later on, he is saying, I am proud to have been there. And even now as a prophet
and a Muslim, where I took where I called to uphold that treaty, I would proudly do so. And this
clearly shows us that getting involved in public causes is a part of being a good Muslim. And this
is one of the biggest problems that we have as a minority here in America is that we think we should
00:50:51 -->
00:50:55
only get involved in what we think are purely Islamic causes.
00:50:56 -->
00:51:37
We don't get involved with racism, with oppression, with poverty, with child abuse, with sexual
abuse, we say, Oh, these things, these are just other problems. We only get involved with Philistine
and Kashmir and a flood over here and a flood over there. And that earthquake over here in Muslim
lands, those are all good causes are not to suffer alone, making fun of it. But at the same time
from this hero, what do we learn? The Profit System was an active part of his society, and he is
supporting justice in his society. And that justice has nothing to do with Islam, or non Islam with
Muslim or Kapha. And this is one of the biggest faults in my humble opinion of us as a minority,
00:51:37 -->
00:52:21
that we still don't seem to have a connection with the society around us. Think imagine what our we
would have, if a representative of the Red Cross Society wanting blood donating blood is a bearded
Muslim with a skullcap and it comes on TV, we need blood for our cause. Nothing to do with Islam, no
doubt. But that is the best that way. Imagine somebody talking against racism, talking against
oppression, speaking out for the rights of these migrant workers, right? Well, hi, Juba sister
coming on the television and saying, we need to protect children's rights, we need to do this and
that know nothing about we need to convert to Islam, we need to give that No. But her message is her
00:52:21 -->
00:53:05
power. And her involvement with society is the best hour that you can do. Right? This is what our
Profit System said did because basically brothers and sisters, oppression is oppression, regardless
of who does it and who it's done against. Racism is racism. Child abuse is child abuse, poverty is
poverty. You don't need to be a Muslim, to suffer from poverty, or to be held because you're a
Muslim, it affects all of us. And listen to this. When you become involved with the problems of
society. People see you as sincere. Then when you come forth and say I'm a Muslim, your Islam is
shown to be a sincere faith. And that's what our Prophet system did. He was involved with the
00:53:05 -->
00:53:48
problems of his society, and he's solving those problems. Then when he becomes a prophet. He is
known, he's loved, he's respected, his message now becomes acceptable. And nobody can come and say,
Who are you to preach to us? Where were you when we needed you? Where were you when society was
suffering from a problem? You guys are following this point, right. And we as a Muslim community,
the fact of the matter is, we are cut off from the society around us. We don't have active
engagements with them. We don't have any type of cause that. I mean, I need to be concerned with
mine, just as much as my neighbor for crime, because crime affects me and it affects him, I need to
00:53:48 -->
00:54:32
be concerned about the murder rates of Memphis, I need to be concerned about all of the issues
surrounding me. And when I get involved in those issues, and I become active in them, now when I
come forth, and I say, Well, my religion is Islam, people are going to listen to me, because I have
standing respect in society. And that's exactly what our Prophet sallallahu alayhi wasallam did. The
the bottom line here, there are values that are human values, not necessarily just Islamic values,
justice, security, fighting against oppression, and the Muslim needs to be at the forefront in all
of these issues. And because the truth is linked together, when you support justice, and you have
00:54:32 -->
00:54:59
the proper theology, it will come forth as a total package. Unfortunately for us, that was only
talk, preaching through theology preaching through talking to others debating with Christians and
Jews about, oh, this is one miniscule aspect of the hour. And it is not the bulk of our our Profit
System showed us what we need to do. And finally as well, this clearly demonstrates
00:55:00 -->
00:55:40
The status of the Prophet sallallahu alayhi wa sallam, even before becoming a prophet, despite the
fact that he is hardly 20 years old, he is called to witness the Treaty of Judah and, and to
participate along with dipping his hand, he was the youngest participant. And this shows us that
they saw in him a future leader, or else they would not have invited a young man to participate in
their gatherings. He was the youngest participant in the house of Judah and, and this clearly shows
they sensed in him that he would become a great leader. And that is exactly what happened. And this
incident also shows us that despite all of the differences, and despite all of the problems of the
00:55:40 -->
00:56:23
Arabs and the kurush, they still had good in them, and they had characteristics of nobility and a
virtue. And despite their tribal differences, they agreed to come together to help the wrong and the
oppressed. And this shows us that even though it was a typo, Jamelia there were still there was
still an element of virtue in them. And it was because of this virtue and because of this element of
good that Allah subhana wa tada chose to send our Prophet salallahu it he was setting them in their
midst to revive those very virtues in sha Allah hotel, the next Haddock on next Wednesday, we will
talk about the story of the marriage of the prophets of the love it who would send them with Khadija
00:56:23 -->
00:57:02
and with other two or three stories, the building of the Kaaba, and also how the Prophet system was
protected as a young man before the prophethood and these are the final stories that we know before
the actual Prophethood begins only two three stories left and that is all that we know 40 years of
the Prophet system is life really all that we have done completely I have not left anything, I have
given you every story that we have from the classical tradition, and you find how little it is, and
this is a lot of wisdom, he has preserved what we need to know and there is much that has happened
that would not have been a benefit to us. And for wisdom known to Allah it has been basically not
00:57:02 -->
00:57:10
been preserved and shallow data with this, we open up the floor for around seven or eight minutes of
questions and then we will pray so that Alicia Szabo, his Bismillah
00:57:15 -->
00:57:20
died before the doubt. And I just thought about that he was an old guy
00:57:24 -->
00:57:25
who did not become Muslim.
00:57:28 -->
00:58:20
So the question is, what is the fate of those who have not heard of Islam? This is a question that
springs to the minds of many, many, many people. And the response is multifold first and foremost,
and I don't direct this only to you this actually to everybody here. It is not of much benefit to us
to think about what is going to happen to other people. And to concentrate too much on this is
actually problematic for us. We leave their affairs to Allah that's the general rule. And the
general rule as well is ask questions that are of benefit to us. And this is we derive it from the
prophets Allah sentence Hadith, that my oma shall remain in good until they start asking about the
00:58:20 -->
00:58:37
children of the idol worshippers. Interesting, vague Hadith. My Alma will remain good until they
begin asking about the children of the idol worshipers. Some of the scholars have interpreted this
Hadith, my own Michelle remaining good, until they start debating about issues that are of no
concern to them.
00:58:38 -->
00:59:15
I mean, what difference does it make to us what is going to happen? A lot is the most knowledgeable
a lot is the Most Merciful. A lot is the most wise Allah is the most just let's leave it at that.
That's one response. And that's level one. And they get this not just directed to you if you don't
feel because this is everybody has this question on their minds, right. And so the scholars say, and
this is again, I'm not the one saying that again, this we found, find it a books of theology, that
this is a fundamental problem with many people, they worry about others too much. And Islam tells us
to worry about ourselves, or they come to second, Worry about yourself. That's and when you do that,
00:59:15 -->
00:59:37
then you actually go very far. When you think about other people a lot. What happens is you get lazy
and then you think yourself my shoulder all high and mighty, right? That's the first point. The
second point after having said don't ask, I will then answer anyway. Because there is a theological
benefit here. Scholars have differed greatly over this issue. And the bottom line is that
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people who had access to the teachings of Islam or new monotheism, but did not, but did not avail
themselves to that knowledge. They will not have an excuse in the eyes of Allah. And this particular
person Abdullah have been drawn there is a
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Decent body that are Isha asked, Ayesha is the distant nice, the grand or the great, what is it
called? Great, nice for grand, nice, whatever have been done. And he says almost ginger villa in
Japan was a great man who was kind to the neighbors and good to the people, which will be his fate,
what will happen to him? So the Prophet system said, he is going to the fire. So I she says Why? So
he says and listen to this. He never said once or bill fiddly, Rob bill fairly.
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Now, this is a very interesting point here.
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And I said this two, three days ago in the helicopter I was having at night, in our times,
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people consider piety and righteousness to be only being good to others.
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01:01:38
If you're good to other people, holla that's all we need from you, you will go to heaven. If you
open up an orphanage in Calcutta, helaas you will become world famous, doesn't care what you
believe, doesn't care. You think God has a son This is becomes irrelevant, right? If you open up a
hospital, if you're smiling to everybody, or he was a good and loving man, and this hadith we learn
No. That's all fine and dandy, yes, but there's an element that you need to do as well. And that is
even more important than being good to others. And that is believing in the one who created you and
worshiping the one who created you. In the end of the day. Being good to people is good. But
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worshipping Allah is better and more important. Of what use is it to be good to mankind, when you
deny the one who gave you the greatest good and that is Allah. So this person in the design, never
once did he say about Bill, filial bill. Clearly, he lived a life care free of religion. He didn't
have any religiosity. And so it's a very simple question. Why should a love forgive somebody who
never asked for forgiveness?
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Why should a law reward somebody who never did anything for his sake? very logical question. Right?
Why should Allah reward somebody in our times the verdict of piety is based completely on how good
you are to others. In Islam, the verdict of piety is based on two things, what you believe and how
good you are in the Latina ama know why middle solid hat both go together. You need to have the
proper belief and do it for Allah. And then you need to have good Amel that follows along with that,
if you have one without the other, it is of no use. It is of no use. And we say this very clearly as
well. Just because somebody says they're a Muslim, doesn't mean anything, does not mean anything.
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And we believe as Muslims, that no human being has the right to say you're going to agenda and
you're going to help No, you don't say this have anybody unless Allah has said it. So we say our
bucket is going to Agenda it believes is going to help I can say this because Allah told me, we say
Ahmed is going to Jenna Fishtown is going to help we say this because Allah has told me otherwise.
We don't say of any person, even the greatest scholars, Imam, Abu hanifa Imam Shafi my mother, we
say, we hope they're going to gender insha Allah, they're going to gender, but we don't say
categorically. And the same applies for the worst people on earth. We don't mention names and say so
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and so is going to help who don't say this. Why? Because who am I? Who am I, we leave it to Allah
subhana wa Tada. But we speak in generalities. Whoever believes in Allah and does righteousness will
go to Paradise. This is generalities, and I hope to be amongst them. And whoever rejects Allah, or
does not act in righteousness will go to the fire of * and seek refuge in Allah from being
amongst them. And this is something we're very clear about our religion is a religion, where you
need to have the proper belief and the proper action. And if you have one without the other, you're
not going to get there. And the people in the time of
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early profit systems early life, they knew the true religion of Ibrahim, and they knew that Ibrahim
was not an idol worshipper. And yet they simply wanted to ignore and live a carefree life and
therefore they will not majority of them were not forgiven because of that. Sisters, you have a
question?
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01:04:39
Yes, go ahead.
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And it's also called healthful multibeam helpful for me, it's good.
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01:04:55
Talking about a very relevant topic.
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01:05:00
Another
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historical perspective of how that happened. But I also find blame in a power scholars that
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have not paid that much attention to community service as a tool establishing.
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What do you?
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What do you say about that? And do you see that?
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So the question is that, what is the role of the leadership in pushing the community to get involved
in these community projects? There's no question that the preachers that are out there odema, the
lecturers they have a big role in educating the Muslim masses about this reality of our faith. And
there is no question that you are correct in pointing out that most people do not mention community
activism, you know, you hardly hear a whole debate about getting involved with the community. And in
fact, not just this, you hardly have heard about a social problem. This is itself a problem, you
hardly ever hear about something that is relevant to the community, a lot of times help us deal with
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things that are not relevant to the people living here. And I have, I hope inshallah, I don't fall
into this, because I have always tried my best, personally speaking to always be relevant to the
community, and to speak of something that the community needs to hear. Definitely, this is changing
as shallow with the second and third generation, and I hope that inshallah, as we progress in the
next few decades, inshallah, we hope that the Muslim community will understand the importance
islamically, politically, socially, to become relevant to the community around them. Of course,
there are a lot of factors here, one of the factors is the cultural element, when our fathers came,
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and some of you are of that immigrant generation, of course, there is this, this detachment, that
this is not my place. Of course, it's natural, nothing wrong with that even Right. I mean, you
didn't, you weren't born and raised here. So there's always this element of you have adopted this as
your homeland, a lot of people when they came, they initially thought, five years, 10 years, let me
just get my education, let me work to three years. And those two, three years became 2030 years,
some of them are still talking about going back home, you know what I'm talking about here, okay,
and they still have a home, empty back home, somehow deluding themselves to think that they're going
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to go back and live there. So when, when your foot is still one foot is still back there? I mean,
the fact of the matter how are you going to become involved in a society you don't think it is your
own? Right. And I have said many times, I mean, for those of us who are born and raised here, this
is our home, when we can think of no other, you know, that we cannot, you know, we wouldn't be able
to function well lucky, you know, I wouldn't be able to function in Karachi, you know, my parents
might have lived there 2030 years, I cannot even imagine living there. It's not my hometown. So
therefore, it's something that insha Allah, I'm optimistic those who have been born and raised here,
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they automatically feel the need to be socially relevant, because this is their society, right? And
inshallah, with the help and encouragement of, you know, a new community leaders and new activists
inshallah, we hope this will change. And I'm also very happy at what we have done here at MIT, we
have done a lot of stuff, you know, with the blood dryers with the heart song church, this is
exactly what we need to be doing, becoming socially relevant, making sure that the community knows
who we are hamdulillah This is what we hope to become a type of model institution. For for other
massage rooms in North America, you want to add a point daanish to this
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point is we also should encourage our parents, first generation Americans to encourage their
children to go into professions that are opposite, encourage the parents to encourage their
children. Okay, our scholars and our lectures, and our community that should encourage the parents
of our societies, and our communities did not only become physicians and lawyers,
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but also
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sociologists, historians, academics,
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of course,
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I think that Alhamdulillah, any post 911 especially, I think that a lot of people finally see the
need, that engineers and doctors are great when it comes to solving equations and curing diseases,
but really, they're not going to become make Islam a household name. They're not going to make this
community, you know,
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01:09:55
name here, and subpanel. All you need to do is look at the effects that somebody like the boxer
Muhammad Ali had, right? A million doctors couldn't do what this one man did. And that is to make
Islam This is back in the 60s and 70s, a household name and a symbol of respect. A million doctors
and engineers could not do what this one man did. And that shows us I mean, we need to broaden our
horizons, we need to be able to we always complain about you know, another group, they do this, they
do that they do this, they do that, you know, if you go study these other groups and what they've
done, you know, it's not as if they were handed this plate and it just descended out of thin air.
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They worked for it, and they got people to be active in media activity.
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Corporations active and business active and this and that. And therefore, when you're a minority,
and you spread your people to the places where they need to be, this is how a minority survives.
It's nothing. There's nothing nefarious or evil about it. Well, I'm being blunt here. This is a
reality. If you're a minority amongst a majority, the only way to survive and to flourish is to make
sure that your minority is in positions of influence and respectability and power. We are
oversaturated with engineers and doctors, lawyers and accountants hamdulillah. That's, that's we
need that. But there's an oversaturation. We have a whole little area here that we need to fill. My
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thing that I'm always pushing is we need scholars and activists from the second generation. Of
course, that's my passion and 14 that we need to stop importing with all respect to our Imams, let's
call it when you start importing, when you stop outsourcing Islam, we need to make our own teenagers
find somebody who's bright educated, instead of sending them to Harvard, send them to us or Medina,
pay for him finance him. And but then tell him when you come back, you're going to be our Imam,
because we need a second generation Imam, we need somebody who can give a hold of us and our youth
want to go listen, not give excuses to go run away. Right? Because it's socially relevant. All of
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this goes back to this issue of, you know, not just
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scholars and Imams, but we need people involved in the immediate representatives, spokespersons,
everybody. And to each his own, I mean, Alhamdulillah I have a certain niche here that I'm doing
this, I wish I could get involved in other things, but I can't but every one of you should have a
passion and a cause every one of you should have something that look I feel very strongly about,
let's say domestic abuse, I feel very strongly about it. Excellent. Go find a nonprofit, an NGO
that's educating that's preaching and get involved with that I feel very strongly about cancer. So
hello, go do something that educate the people, you know, give public service campaigns as a Muslim,
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all you need to do is you know, Mohammed so and so is being the spokesperson for the National Cancer
Society. So panela something as simple as that, that you are becoming socially relevant as a Muslim.
This is one of the best that was that you can do much better than a debate much better than me
preaching to a non Muslim audience. You're going to preach through actions, which is what our
Prophet system did. inshallah, it's time to stop for Southeast Asia. We will resume next week was
Samadhi como como la. He was about to catch up.
