sh. Abdal Hakim Murad – Contentment (Riḍā) – part 1 of 5

smilla he rahmani raheem alhamdulillahi rabbil alameen or salat wa salam o allah o sorrowful NBA evil marceline sayidina muhammadin or other early he was off me he ajma'in i get to dip in and out of quite a variety of Muslim communities and I always think it's one of the strengths of Islam in the West that we have so many bands with Muslim spectrum available to us but one thing that I've noticed that most communities have in common now that certainly Muslims of earlier more peaceful generations would have regarded as a serious worry is that people are in a state of agitation when I became Muslim 20 21 years ago one of the things that attracted me and held my attention was the peacefulness serenity and acceptance of ordinary Muslims that you would step in into a mosque for Juma prayer and there was a genuine sense that this was an oasis of tranquility serenity and calm that was a welcome indeed essential place of rest from their agitation and stresses of people's ordinary lives outside and although many things have certainly improved Islam in the West over those 20 years the thing that I've noticed most conspicuously has been that people are starting to lose that beautiful criterion of Muslim Ness thirty is known in the Quranic vocabulary as the virtue of the riddle wrodar means tranquil serene acceptance of a large will and it's alarming I think that Muslims should feel so agitated disturbed by the state of today as well not that they should have proved of today's world in fact it would be a worrying indictment of the review to see of the religion if the modern world outside were to approve of us we complain about negative stereotypes and hostility but in fact that's always been the way of the believers against the uncompressed is a sign of our legitimacy not something that we should worry and campaign against although obviously false information has to be corrected and those religions that are approved of and patted on the head by secular consumerist capitalistic modernity are by that very same token really interrogated in the source of worry from the point of view of legitimate traditional perspective because true religion is about al-qaeda it's about transcending the self is not about gratifying or discovering the self which is the watchword of of today's world so we should be proud that the modern world doesn't like us that's a sign of authenticity nonetheless it's also the case that Muslims when they view this in comprehension of hostility from the outside world don't find solace and traditional virtue of Buddha in the way that often we did we find forms of agitation we find insecurity and the necessary consequence of that which is that instead of being so relaxed that we're forgiving and inclusive and we see the best in everybody we increasingly judge because the slightest difference between ourselves and the doctrine or the practice of another Muslim somehow makes us feel even more insecure we want the religion to be an oasis of monolithic consistency that gratifies our sense of insecurity now that's very dangerous for communities because the religion itself is supposed to provide a sense of absolute constant assurance and relaxation and serenity that everything that happens is by the will of Allah subhana Allah this is at the core of the Quranic message it's a necessary consequence of tell heed that a lot is not just the one who winds up the cosmic clock at the beginning of creation like an 18th century day is take God and just lets it happen so we have to be profoundly agitated by the vicissitudes of time Allah is the one who is not just alcoholic but alcoholic he is the one who is constantly creating at every moment there is nothing that is not the direct consequence of the divine power well Park it or foci body he is the one who is overwhelmingly powerful over the actions of his slaves well marinated in tomato allure cannot la Orana you did not throw or you did not shoot the arrows when you shot the arrows but it was a lot who did that and this is one of the reasons for the extraordinary solidity of Islamic theology that we don't have a realm of the action of God and a realm that is the realm of some alternative dark force a satanic force that almost is as powerful as allah subhanaw taala that the world is a cosmic battle between good and evil we don't see it in those terms because the message of tell hide which is throughout the Quran is that there's just one agent in creation now what raises us above just being part of the scenery as it were what really makes us human is not as some religions hold suffering but rather the ability to choose and thereby to affirm the divinely gifted miracle and paradox of of autonomy and this is what we referred to in our theology as CASP modern scientists increasingly point towards a very deterministic view of the cosmos that we are all basically predictable that our actions can all be deconstructed and interpreted in terms of our education our upbringing genetic factors and there's very little scope left it seems for genuine human independence and hence humanity but the miracle of Islamic religion is that on the one hand it affirms that Allah is ala kulli shayin Qadir everything is in his hands and on the other hand it genuinely considers us accountable and responsible for our own actions so that at the moment when we authentically rise above our genetic programming our education and everything else and take a moral decision a decision for Allah subhana WA Ta'ala then we are stepping outside the mechanics of the universe and genuinely becoming a last khalifa on earth and that's the moment that we refer to as CASP we don't create our own actions there's any one creator but in an instantaneous miraculous fraction of a second we can acquire actions and this is from the mystery of the roof which is what sets us apart from the rest of creation all your awful min amri Robbie Lamar will teach one minute finally in Lao kalila they ask you about the roof the spirit say the spirit is of the command of my lord or the affair of my lord and of knowledge you've been given but little but we know that we all have that when a thought no female Rufina allow breathed something of his spirit his spirit into signa adam alayhis-salam so that moment of CASP and of acquisition of actions is something that immediately sets us up up above and beyond the world and makes us potentially alas hala fat now this extraordinary awareness that we have of history as being the unfolding of a laurs knowledge and we don't believe in a God who is in time we have a timeless car because past present future they're all the same to allah subhanaw taala everything is one single cosmic act conveyor quan that this attitude has historically bred amongst the muslims a wonderful sense first of all of the necessity to act because this is the prophetic way what will they are neither act work and on the other hand a sense that everything that happens is good because the purposes of allah subhanaw taala are good and this virtue of rid are historically created Muslim communities whose visitors will weigh struck by the sense of contentment and serene resign accept acceptance of a large decree and the fact that that's slipping away from us even though so many other aspects of Islam they seem to be prominent or even coming back to us is I think something that we need to think about because it's an impugning and a compromising about how he'd to suggest that what's happening in today's world is not the direct will of allah subhanaw taala sometimes we see in the world manifestations of the divine beauty and grace and forgiveness and that's preponderate sometimes we see in the world manifestations of the divine rigour and wrath and this is one of the big differences between our understanding and say the Christian understanding Christians say God is love and immediately they can't explain the meningitis virus or concentration camps or whatever and that's a major source of loss of faith amongst them now we say that Allah is indeed rough man and Rahim and his l word or d has those beautiful attributes and they do predominate and at the end when good and evil are finally differentiated we will see that the rukmi predominates over the divine wrath nonetheless we also believe that Allah is al Jabar that overwhelming and won't tuck him the Avenger the the the the judge of Hakam and that's one reason why Islam ichthyology hangs together so well when confronted by the paradoxes of evil and suffering in the world that we believe that the world is the endlessly subtle interaction of 99 names that include names of rigor as well as names of beauty which also means that the perfected human being the Adamic human being sometimes and predominantly manifests mercy and forgiveness but sometimes can manifest rigor as well which is why the prophet sallallahu alayhi wa sallam forgave the people of Makkah but he also went to war against them because he is the true Khalifa he has those names and he also he has within himself something of the and he has within himself also something of a Lamont of him the Avenger that the true representative a lot of our last panel to Alana is not just the Willie minded kind benevolent saint to always turn to the other cheek but sometimes has to uphold a Lars rule in the world through those names as well and that's part of the completeness the signal muhammad sallallahu alayhi wa sallam that in him we can see manifested insofar as possible for created mortal human beings all of the names of Allah not just the names of beauty and the names of mercy so we look at the world and we see in some periods of Islamic history divine providence and Lanaya opening the floodgates of blessings to the Muslim Allah invariably in proportion to the extent to which we deserve it this to harbor everything they did and saw was miracles the conquests and the conversions and that extraordinary period in history was because they merited it and other times of Islamic history we see other names of allah subhanaw taala manifested names of rigor and there can be times also of gob of constriction and the sign of the true MOT men is that when he is given manifestations of Allah's beauty and grace and generosity he gives thanks and when he sees manifestations of the divine rigour he is patient he hell sober and he is truly one of the ha'la'tha of allah subhanaw taala he has this virtue of a riddle which is one of the highest of the prophetic virtues now river is Quranic concept and we can see it in the lives of so many of the great prophetic figures that are held up for our admiration we see it for instance in the story of sin the use of alehissalaam who has a life which is a kind of sequence of extraordinary catastrophes followed by amazing unexpected honoring x' so that after being the the favored son of prophet he is cast into a pit in the deserts and apparently has no hope whatsoever but he has rid up he doesn't complain to allah subhanaw taala he's taken to Egypt hundreds of miles from his family in the desert and his sold into slavery but he doesn't complain he accepts Allah's will and then what Cadell Iike McKenna Lucifer field addled Allah gives use of Makana a standing a position in in the world and then another calamity befalls him and he sent to prison for several years because of a false allegation and then he comes out again having had radar and never complained once and again no Quran says what Cadell II cannot Canali you suffer feel old but all of that comes as it were and the message for us is that if we have rid our and serene acceptance and we don't just panic a bang at the cell doors screaming to be let out and complaining about our situation that a lot in his extraordinary own impotence and power can turn our situation over so that from being in the depths of a prison we become second-in-command of the most powerful state in the world which was the position of save my use of alia Salam it's one of the messages of that story and also saying that ayub alehissallaam another classic example where a yuba it nerd out or buckle only Missoni a laurel will enter our camera i mean he said it says and ayub when he said misfortune has touched me has come to me were unto Al Hamra I mean and you are the most merciful of the merciful it's not like the biblical book of Job where he kind of gets into an argument in a debate with God saying is this fair what do you mean putting me through these misfortunes no Sydnor Ayub the real signet ayub alehissallaam says this is my situation will enter our tomorrow i mean and then allah takes a malcolm Gibson family and and and health again

17 thoughts on “sh. Abdal Hakim Murad – Contentment (Riḍā) – part 1 of 5

  • We should all listen to this talk from time to time. Especially now with all the tribulations our Ummah is suffering from. It's so easy to slip and forget that all of this is actually the work of Allah Subhana Wa Ta'ala. May Allah Subhana Wa Ta'ala grant us Rida, Contentment Ameen. 

  • That is right, we are just flesh bags, animals, who crawl on this speck of dust known as earth for a milli second before we go back to nothing. And this is not mumbo jumbo? Of course it is…and all your education has simply blinded you.

  • The robes look dignified, they dignify the body of man. Modern mass produced clothes are usually sown in sweat shops and they are based on man role as a economic unit ' a worker'. He wears work clothes like jeans and they do not dignify the form of man rather they make him appear somehow common and not special. Wisdom.

  • there is no such thing as desert clothing. Its like saying why would Muslim wear European colonial clothing. Your argument is equally absurd and racist to say the least. You have no authority on what a person to put on their body. Cultures are diverse and no particular one is superior when it comes to fashion and aesthetic. Besides, whether a woman wear burqa, niqab, or mini skirts and bikini, its not up to you to decide or consider it slutty or backward. Get over your obsession with Muslims.

  • @EnjoiningKnowlege

    I appreciate the more profound and nuanced parts of the Qur'an, but when it comes to its necessarily minimalistic narratives, it only stands to reason, in my view, that the Qur'an falls short of the much longer and more detailed accounts given in the Bible. The Qur'an literally gives about 2-3 verses to the story of the Job, whereas the Bible grants an entire book to it. This difference is really just a necessary result of the terse style of the Qur'an.

  • @ConsideringPhlebas That's interesting. For one who has obtained some qualifications, I would expect at least a moderately greater appreciation of the Qur’an’s depth. I'll have to take a look at the reference you made. To say that the story of Adam is an exception is merely a claim you haven't substantiated. Interestingly, my very analysis of it was itself superficial compared to detailed analyses, yet depicted elements of depth.

  • @EnjoiningKnowlege

    To answer your question, I've read both Tafsir Ibn Kathir (as much as has been translated, anyway) and Tafsir al-Jalalayn from cover to cover, and I've studied the Arabic text of the Qur'an for about 4 years, so, not to toot my own horn, it's fair to say that I have a vague familiarity with it. As for the story of Adam, it's more of the exception than the rule. Compare the story of Harun and 'Samiri' in Surat Ta Ha with the Bible's depiction of events.

  • @EnjoiningKnowlege Often, this is tied to arrogance in our hearts, and the Nafs which the Qur'an speaks of at length. Being a Psychology student, I've been able to appreciate the Qur'an's psychological genius only more. Another ex. is the fragile nature of humanity as depicted via Adam's (as) sin, and the profound guilt that overwhelms him. He falls into a state of utter depression, and begs for God's Mercy, to which God responds positively by forgiving him (as) and Eve (as).

  • @EnjoiningKnowlege It's psychological analysis of hypocrites, and the hypocrisy that lays dorment in our hearts is related in eloquent, metaphorical ways. Further examples can be found through how the Qureysh and portrayed as a people that held to beliefs and customs for the sake of preserving cultural identities, such that they opposed clear proofs. This really expresses our irrationality, in light of the fact that many humans genuinely believe they are rational. [cont

  • @ConsideringPhlebas Interesting points. However, your analysis of the Qur'an is rather superficial. Have you read it cover to cover? In English or Classical Arabic? Makes a world of difference, although good English translations should be able to deliver at least a fraction of its meaning. Anyhow, a clear example of how mistaken you are can be found in the openings of Surah Al-Baqarah, the 2nd Surah of the Qur'an. [cont

  • Love his lectures so much, they are just so genuinenly clear and calm and really make me think. Everytime I watch one of his lectures I learn a load of new arabic terms and their signifacance in the deen,and inshaAllah this is helped in my undestanding of the quran, ALhumdulillah Great Speaker!! Jazakallah kair

  • I disagree completely with Winter that the criticisms Job slings at Yahweh/Allah are some kind of fault on the part of the book of Job. Rather it reflects a more real, flawed and human character being portrayed in the Tanakh than the Qur'an, which often simply depicts the prophets as being two-dimensional ubermenschen. The quixotic idealism of the Qur'an, I think, demonstrates an almost naive simplicity and it fails to depict the human condition as it really is.

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