Zakariyya Harnekar – Naseehah Hadith contagion and pandemics 7th March 2021
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The
first
time?
They think they deceive Allah and those who
believe,
but,
they only deceive themselves. Certainly,
it's the it's the exact same point that
is being driven home.
It's the exact point that he's being driven
home. And Allah repeatedly been to that in
relation to the monarchy.
K. Let's just start to that point.
Our
I,
welcome the second across
to,
this project's there.
Last week, we spoke a bit about
last week, we spoke a bit about,
you know, the objectives of the sharia,
and
we spoke a bit about good or bad.
You know? We we spoke about the objectives
of the sharia,
the importance of knowing that and appreciating
that.
But we also spoke about the limitations
of using a type of reasoning that's becoming
prevalent in our time,
where people basically try to
look at universals,
those universal objectives of the,
and ignore all the specifics that I had,
that I had,
all all of those things. And they Must
be.
Those objectives. What do I mean thereby?
They say, well,
Sharia preserves wealth.
Well, the Sharia strives for justice.
Right?
Then they come up with a conception or
they use a conception of justice.
That is not Quran.
That's what we find in the Quran. In
fact, it may even go against the Quran.
Right? And they say that that is what
should be
on account of the fact that the scam
has an as one of its objective,
one of its objectives that it strives to
justice.
I'll give you an example.
Oh, that's a lost discussion,
kind of. I'm just, you know, that's a
specific game. I'll give you an example.
If I ask you, does the Quran slide
for that list?
What would you tell me? Or does Islam
and the Sharia as a whole strife of
justice?
Anybody will tell me yes.
Even the
simplest,
loosely
will tell me, yes.
It's time slash justice.
But then what happens is people go to
note the concept of what justice
is. Like, they may look at,
you know, they may look at a
this is how not
I'm not holistically getting into this question, but
they may borrow a feminist conception of justice.
A radical feminine con feminist conception of justice,
where,
where justice means
equality in every way.
Right? It's time for equality in every way.
And then and then they say, well,
because the
the Quran starts with justice, because the Sharia
starts with justice,
When it comes to inheritance,
then our male children and our female children
must get the same inheritance.
And they may try and argue the group.
The Quran only has that,
the Quran only has the difference of a
male getting double that of a female
because of the fact that in those days,
males were breadwinners.
Or they may say that they may even
try to reinterpret the Quran to say that,
though, the Quran doesn't actually say that at
all. That the male must be double, that
of the female, though the verses,
is evidently clear for those who who know
the Arabic language.
But then they come and say,
the the Sharia and the Quran justice.
Right?
Justice being something that they get from a
foreign place, and then they say, the Sharia
strives for that.
The Quran strives for that, and that's incorrectly.
Last week, we discussed the idea
that the definitions
of or the specifics of what those objectives
of the Sharia are are defined
by not by our own notions,
our own,
you know,
our own
thoughts of, you know, what what seems rational
to us. Rather,
they are defined by the Quran's.
They are defined by the Quran's.
Either the idea of what we deem to
be good, there must be a specific proof
from the Quran or the Surah, like the
eye of Quran or Hadith,
or it must be something
whose meanings
are founded in the Quran.
It must be university,
in accordance
with everything else
that is clear from the Quran, and it
must contradict
the Quran and should know the other sources
of. That's a really, really,
important. I know that's a very deep topic,
actually. And I'm just saying it like a
matter of fact point.
But,
you know, if you can appreciate that point,
it will help you.
And, you know, the older generation may not
an older generation for me is, like,
most people,
because I'm not that old. But,
you know,
for my generation,
I'm, like, 29 years old. Those who were,
like, at university just before that.
And, actually, maybe the generation my parents did
as well, there was a strong,
secularist,
way of thinking that that
our people became infatuated. It's a humanist way
of thinking.
That our people became infatuated.
And it's important to understand that
that we appreciate the Quran and Sunnah on
the level of universals,
meaning the universal
principle that flow throughout them in the form
of the Maharshi or the higher objectives of
the Shia. But we also appreciate the Quran
and Sunnah, and the sources of Islam in
relation to the specifics,
the individual
components
that make up those universals.
We have initiated at all levels. We have
yet to got all levels. We submit it
to all levels.
Right? And, and I mentioned to you,
and I mentioned to you the verse of
the Quran. Very profound,
verse to me, at least.
Had we prescribed for them,
theoretically,
hypothetically,
had we prescribed for them, kill yourselves and
exit from your homes. Be expelled from your
homes.
Most of them would not have done it
for the few.
As they done what they were commanded to
do, if they'd be much better for them
and a much firmer position.
Allah is teaching us that the important thing
is not that you do what you think
is good for you, but that you follow
what Allah has defined as good for you.
And that's the result of following the the
mind of
Allah. That's the important
point.
But following you know, following in what I
was to discuss today
is this idea
that Allah only wants good for us.
This we was following even the specifics of
what Allah wants,
but
how fortunate we are, how lucky we are,
that Allah only wants good for us. Allah
didn't tell
us.
Allah didn't tell us to spell,
some new homes.
Allah only tells us things that will enhance
our quality of life, holistically,
university, for the individual and the society,
for now
and for the future.
Allah only commands us to do that, which
is truly beneficial
Allah will limit us only from those things
that are harmful to us. There isn't a
thing that Allah
prohibits you from, except that the harms in
that thing outweigh the benefits.
So in fact, in Allah is
benefiting you, and Allah, for you continue, is
protecting you.
And that's something we don't always see, because,
you know, we live in a society
that's infatuated with liberalism,
with this idea of liberty.
This stuff come from the guys,
you know, pick a bar twice a year.
They put this stuff up, and it became
the, became,
you know, the ideals of our world.
In reality, yes, we do strive for freedom.
We do afford people freedom. But we also
know that in our nature, in our makeup,
in our reality, we are.
We are slaves.
And a good slave
does his master's body.
So we recognize that we have freedom. Yes.
Allah gave us freedom.
But we recognize that willfully,
we want to exercise our peace in a
benefit, Jesus.
We want to restate ourselves.
We want to reign in ourselves.
We do
or to submit to Allah's law. And in
submitting to Allah's law, we know,
we trust,
and we,
we are convinced
that that is the best possible benefit
and pleasure in this life and the next
thing in the most optimistic way. Why? Because
we have trusted Allah.
Right? So
so that's, that's we're not infatuated with that
idea of,
of any fixed liberty.
No.
We we are convinced
of the idea
that
it is treating ourselves to the law of
Allah is what is the greatest benefit.
Alright.
That's the one side of the coin,
and that's what I wanted to highlight today.
When we think when we think of the
words,
you know,
when we think of any type of restriction,
any type of limitation,
and because of this
worldview,
that's who,
infatuated by, that's who,
more into this ideal of liberty.
It seems that restriction seems like a bad
thing.
We recognize that it isn't
we recognize that it isn't in fact,
you know, one of the
one of the
strange
things about about our world
you know, they call it
they have a hidden hedonistic
society. A society that almost just exists
with strict pleasures.
The funny thing is
that liberalism
is the very thing that is making our
society unable to appreciate and enjoy pleasures.
This is one of those contradictions,
And it shows you the importance of sovereignty
to all of Allah.
In our particular scholar,
very,
you know, brilliant genius,
big scholar of our time.
Shabir Khakid Murad. And he was speaking or
he mentioned the something that he had researched,
wherein he said that
the
average
American male
has passed the testosterone levels
of an Egyptian male.
And one of the factors
one of the things and and so, basically,
he has a lesser
ability
to experience,
you know,
pleasures that males experience.
But one of one of the main factors
that cause that lower levels of of of
of ability to experience pleasure
is the society
that, that waters that down. That almost kind
of,
like, causes an assimilation between males and females.
Like, you would be a hard place very,
very hard place to find,
an additional society,
where males and females
interact with each other, like, very closely,
as if there's no difference between them.
You would be a hard place to find
examples of that in education.
I'm not saying that it didn't exist. No.
It didn't existed.
But it was it wasn't at home.
In our Western society, the Western ideal is
that eyes of male must act as a
female. Like, this is not the first witness.
Okay. There's there's they're hypocritical in that in
in in that, ideal, because when it doesn't
suit them,
then, then, then they will, you know, they
will
oppose that idea. But, in general, that's what,
what the ideal is. But what I'm saying
is is that the very,
you know, hedonistic lifestyle
that people live in our country,
you know, visible that we kind of, like,
support, you know, form part of it,
that very lifestyle,
it deprives them. That lifestyle
sea of seeking patient deprives them of the
quality experienced patient.
And this is like a,
you know, paradox of sorts or, like, a
contradiction of sorts that exist in society. But
that indicates to us that that you know
what?
You know what?
What even think that we may think
is is actually best? No.
Be convinced that following what Allah
wants us to do, that they didn't realize
who benefit
us. We must be convinced of that.
And
and coming to that realization
coming to that realization,
profound
gratitude for a lot of,
like,
in in in,
like
I don't know what the correct word is,
but, like, in unending ways.
That
no matter what situation you find yourself,
you ask yourself the question, what is that
Allah what is it that would be pleasing
Allah for me to do in this situation?
And then when you come to realize what
it is, you may think that that's a
difficult thing to do.
But then you realize, well, actually, Allah only
told me to do that thing. Though it
seems difficult at this moment, Allah only told
me that thing out of his generosity
with me, out of his kindness towards me,
out of his love for me. That though
it's difficult,
me not doing it is even more difficult
for me.
It will lead to greater challenges.
Just that thought, I think every moment
when I do something that pleases Allah, that
Allah directed me to do this because he
loves
because he's
he he expressed his generosity towards you.
That increases all that
the increase on the level
of of gratitude and appreciation
and love for Allah.
Once
and and that's a narrative
that we need
to, popularize. That's the narrative that we need
to,
make the boom in, as you said. And
then it shouldn't be told
constantly.
You can't do this because Allah said so.
You can't do that because Allah said to.
You can't do that. You have to do
this. You have to do that.
That's the way Allah teaches us about yourself.
You should tell the child, don't do
child, don't do this. In this, it will
be easy to allow
And you know what? Allah commands us to
do something else, because that is what will
benefit us. Allah commands us to do that,
because if we do the other thing, Allah
knows we'll be a harm upon ourselves. So
Allah tells us
not to restrict our liberty, but Allah
does this to benefit us, protect us from.
Just like when the mother tells the child,
don't play with fire.
The mother doesn't tell the child that because
the mother doesn't want the child to play
with fire.
To receive the liberty of the child, the
mother tells the child not to play with
fire because the mother loves the
and that is the case of Allah. Allah's
knowledge of the harms and benefits of things
is unlimited.
It is all encompassing.
It is timeless.
When Allah tells us to stay away from
something, he knows that the harms in there
are greater than the benefits. And when Allah
tells us to do something, then he knows
that the benefits in there are things that
we cannot do without.
And if popularized popularized that narrative,
then perhaps
our children and even ourselves, we will be
more willing
to find ourselves, to submit ourselves
to those those of.
That's exactly what I wanted to speak about
today, but I want to speak about today.
I'll speak about next week.
We end this now inshallah.
Is that more current? If anybody has any
comments or thoughts?
I'm just gonna
in the down, guys, for a break. And
if anybody wants to share anything, you may