Saturday Lecture (July 25, 2009): “Jurisprudence of Fasting (Sawm) 1″ by Sheikh Abdel Monem

July 25, 2009
8:30 pmto9:30 pm

Sheikh Abdel Monem continues his talks about Fasting and the jurisprudence of Fasting, the second lecture in a series preparing for the upcoming holy month of Ramadan.

 download (59 min) [Arabic]

English Translation was provided live for the non-Arabic speakers.

If you have any questions or reflections about the lecture we encourage you to leave comments below and discuss.

Friday Lecture (July 24, 2009): “Introduction to Fasting (Sawm)” by Sheikh Abdel Monem

July 24, 2009
8:30 pmto9:30 pm

Sheikh Abdel Monem gives an introdcution to Fasting (Sawm or Siyam in Arabic), the first lecture in a series preparing for the upcoming holy month of Ramadan.

 download (35 min) [Arabic]

English Translation was provided live for the non-Arabic speakers.

If you have any questions or reflections about the lecture we encourage you to leave comments below and discuss.

Book Club > Purification of the Heart > Blameworthy Modesty

This is an effort to provide an impact summary of one of the chapters read in the book club established at the mosque. Refer to the book club page for more information.


Modesty is a defining characteristic of Islam, therefore Muslims who embody Islamic teachings are modest. However, modesty can have variations. This chapter focuses on exaggerated modesty that can lead to harm. When someone is too modest to refrain from either denouncing that which is condemnable or asking sensitive questions concerning religion or other affairs, one is afflicted with blameworthy modesty. That which is condemnable, tyranny or corruption for example must be denounced. And we should all be curious, open and courageous to ask more knowledgeable people sensitive questions so we redress our actions and lifestyle.

Modesty can be noble, that which comes with generosity and kindness. But too much of it can cause harm. On his wedding night with Zainab, a few guests overstayed and prophet Mohammed couldn’t tell them to leave. He hinted at them twice by excusing himself to the other room and coming back. But the guests didn’t leave as they were enjoying his companionship. That harms the prophet and his family. That is why God disciplined prophet Mohammed by revealing a Quran verse to tell his guests to leave at the end of his wedding night while prophet Mohammed was too generous and kind to tell them so.

Modesty can be blameworthy, that which comes with meekness and lack of self-importance. Someone might not face or condemn another about a wrong-doing if the latter is a close relative, an authority or a wealthy person. One might feel modest but what is at work is submissive humbleness to other than God disguised in their own perception as noble modesty. Also someone might not ask a scholar about a sensitive matter in religion or other affairs out of timidness although they feel they are being modest. It’s as if they fear the scholar or people around them will condemn them for asking. Again that is submissive humbleness to other than God. Those who shy away from asking in order to redress their behavior end up doing the wrong things over and over again. This harms them and others. Prophet Mohammed told us that the women of the Anssar were never shy to ask about Islam’s teachings regarding their affairs which could be at times too sensitive to ask such as menstruation. If the prophet needed to demonstrate he would ask his wife to teach them.

The signs of blameworthy modesty may be observed in scholars knowledgeable of religion when they refrain from condemning other scholars because of a difference in opinion. Scholars show respect for the extensive knowledge and scholarship of other scholars especially when each sets forth proof and reasoning that does not contradict the Quran or the prophet. This is the only exception to blameworthy modesty. The author mentions that on the opposite side, there are people not well versed in the subject of the debate who are quick to condemn others. These people are inflicted with self-rightesouness another spiritual disease of the heart.

God ultimately taught through the Quran prophet Mohammed and all of us that the prophet shied away from the truth on the night of his wedding, but God does not shy away from the truth.

Book Club > Purification of the Heart > Hatred

This is an effort to provide an impact summary of one of the chapters read in the book club established at the mosque. Refer to the book club page for more information.

Hatred (Bughd in Arabic)

This Chapter starts off stating that Hatred in itself is not detrimental if its focused on areas of injustice like corruption,evil,disbelief etc, which Allah despises.

Islam defines Hatred as the strong dislike of an individual for no legitimate reason. The book brings up a relevant Hadith relating to one of the men of Jannah(Paradise). It relates the Hadith where the Prophet Mohammed(PBUH) pointed out a particular man who passed by who he said would go to Jannah.When the Companions investigated this person’s qualities that will take this person to Jannah it was found it was because he didnt have any hatred towards another human before he went to sleep.

The cure for this disease of Hatred as per the book is to specifically pray for the person/persons you may have Hatred towards in a sincere manner asking Allah to give him glad tidings in this world(Dunya) and Hereafter(Akhira).  Its also paramount that we should sincerely believe that this cure will always work.

The book goes onto mention the importance of the more powerful force of love in curing yourself from Hatred. It specifically mentions that one of Allah attributes is al-Waduud, the Loving one. A very popular and important Hadith follows in order to stress the importance of love of brotherhood in Islam. Its the Hadith in which the Prophet Mohammed(PBUH) said “None of you has achieved faith until he loves for his brother what he loves for himself”( found in Bukhari and Muslim). This Hadith is found in Imam al-Nawawi’s popular small book of 40 most important Hadiths for every believer.

Imam al-Nawawi goes onto translate the above Hadith to define the concept of Brotherhood in Islam. Islam considers all human beings as one brotherhood, i.e Universal Brotherhood. In the case of love for a non-believer its the love of wishing that this person will enter into a state of total belief and submission to Allah before death overtakes him. In the case of love for a Muslim its that his brother will remain in the state of submission and total belief in Allah until his death. Imam al-Nawawi goes onto note that its highly commended to pray for a non-Muslim’s guidance to Islam. Imam al-Nawawi  also clarifies the islamic concept of love as opposed to the human love. He defines it as spiritual love that desires good and benefit for fellow human beings. There is also very important mention of the fact that not desiring good for others may turn into Envy, another desease of the heart. One danger of Envy is the unintential belief that you dont accept the qualities that Allah may have given the person you envy.

Allah knows Best.

I look forward to your comments and as well as any points i may have missed out or misquoted.

Salaams

Saturday Lecture (July 18, 2009): “Prophet Mohammad’s Night Journey and Ascension” (Isra’a wal Mir’aaj) by Sheikh Abdel MONEM

July 18, 2009
8:30 pmto9:30 pm

1

 download (45:00 min) [Arabic]

  • Lecture
  • Questions & Answers

English Translation was provided live for the non-Arabic speakers.

If you have any questions or reflections about the sermon we encourage you to leave comments below and discuss.

Friday Lecture (July 3, 2009): “Etiquette of Dressing” by Sheikh Abdel Monem

July 3, 2009
8:45 pmto9:45 pm

Sheikh Abdel Monem spoke about the etiquette related to clothes and dressing from a Muslim perspective for both men and women. He addressed the reasons why there is a clothes etiquette in the first place, and what the types of clothes that should be avoided. He clarified the situations when we are allowed to wear avoided clothes out of necessity.

 download (50:50 min) [Arabic]

English Translation was provided live for the non-Arabic speakers.

If you have any questions or reflections about the sermon we encourage you to leave comments below and discuss.