Ammar Alshukry – The Difference Between Haram Policing & Complicit Silence
AI: Summary ©
The segment discusses the controversial claims made by the Prophet sallalla about Elijah and the region being "overovercrowded." The segment also touches on controversial claims made by the province of Elijah and the use of language in communication. The segment ends with a mention of Kadeem being locked out of their house and being monitored by the police. The segment also touches on language and the potential for conflict. The segment ends with a mention of someone named Kadeem who is monitored by the police.
AI: Summary ©
I'm
better than most and better than Murphy So I had him set up better than the amount of nor better than normal of every prophet this will move them Hamlet's a little light is set them is declared by the Quran to be the best of them. And then Allah Subhana Allah mentioned certain characteristics of this one lasers that are more on the beam out of buttonhole nanny monka took me no Nabila. He says you command the good that's the first quality that ALLAH SubhanA wa Tada mentions. After praising this OMO with this great praise. He says you command the good, and you forbid the evil, and you believe in Allah, and that should
catch our ear. Because we all know how important Iman is.
Iman is the action without which no action is accepted. And yet Allah subhanaw taala. Before mentioning Iman, he mentions our fulfilling of the obligation of commanding the good and forbidding the evil. He says you are the best nation to arrive at mankind, commanding the good forbidding the evil and believing in Allah subhana data.
Why is this important? Well, Allah calls us the best woman, you know, the children of Israel.
We're never without a Prophet.
The Prophet syllabi they send them tells us that when one prophet would die, another would be sent. And in fact, there were times where they would have two or three or more prophets all at the same time.
We are an omen that hasn't seen a prophet and 1400 years.
Since the generation of the Sahaba, every generation of the Omo of Muhammad Sallallahu, s&m has been without prophets.
So how did we end up being the best number? Because we are the OMA that does the work of Prophets. We are the OMA that hasn't seen a prophet in 1400 years, and we are the Oklahoma ALLAH SubhanA. Allah has burden with doing the work of the prophets. And so we're the best format to arrive at of mankind. Because we command the good we forbid the evil, we believe in Allah ie we are the OMA that does the work of prophets. So commanding the good and forbidding the evil is a pillar.
It is a lofty, lofty action. And it can't be something that we allow to be hijacked like other terminologies have been hijacked in our religion.
What are some of the responses that we find whatever.
You speak to anyone about anything?
Number one, and I kind of just looked at HUD on police just googled it. I know we're all familiar with the term, but I wanted to see what people were saying about it. And I found on YouTube, we have like 150,000 videos on how on policing, right, lots of people complaining about lots of different things.
And the responses you'll find are many, but I wanted to share with you three of the most popular responses.
The first response is, whenever anyone's behavior, anyone reaches out to anybody to talk to them about anything, whether it's an action that they do.
It could be something like, Don't back by, it could be something like don't lie. It could be something like,
don't, I gave the example already drinking alcohol, smoking weed, all of these things are forbidden.
You reach out to somebody and you say, Don't do that.
And they will answer and say, worry about yourself.
Why don't you worry about yourself on the Day of Judgment. You're talking to me about this or that Allah is going to judge you on the day of judgment based on your actions, and Allah is going to judge me, so worry about yourself, this is a very popular response.
So
yes, it's true, ALLAH SubhanA data is going to judge everybody individually on the Day of Judgment.
But who told you that Allah Subhana Allah, Allah is not going to ask me about what you're doing in this world? Who told you that ALLAH SubhanA data on the Day of Judgment is not going to ask me about the time where I walked by and I saw you doing such and such and I said, nothing. In fact, everything that we learned from the religion indicates that your business is my business. To some extent, your business is not my business to the point where I go and spy on people. That's how I'm we're not allowed to do that. But anything that is done publicly, anything that is done in the public sphere, we have a communal obligation to correct
where do we find this? We find that throughout the Quran, Allah Subhana Allah tells us For example, He says, Yeah, you had to the phenomenal go on for a second why he could not go to Hana. So Allah says, Oh, you who believe protect yourselves and protect
Your family's from fire that's fuel is that fuel is men in stones. Allah Subhana Allah Allah tells us of the story of the people of the Sabbath us how was cept? Allah Subhana Allah tells us of a group of people from the children of Israel,
whom Allah Subhana Allah, Allah had legislated for them the Sabbath. On the Saturday they were forbidden from work. And they were a people who lived on or by water, they lived by the ocean, or they lived by the sea. And their sustenance was completely through fishing.
And so Allah subhanaw taala tested them. And he made it so that on the day of the Sabbath on Saturday, they were not allowed to work. They were restricted to simply worshiping Allah Subhana Allah on that day, and he would make the fish incredibly plentiful on Saturday.
So they would see on Friday, they're fishing on Sunday. They're fishing on Monday, they're fishing and it's normal, it's fine. But on Saturday, they're looking and they're seeing these fish
all over the place. And so eventually, what did they do? Some of them said, some of them, not all of them, but some of them said, You know what we can do? We can cast our nets out on Friday, and just leave them. We'll just cast the nets out. We won't actually do any fishing on Saturday, we'll just leave our nets out. And then on Sunday, we'll come in, we'll collect. And so when they did that,
a group of people said to them
with regard to minimum limiter, Adriana Coleman, he says that a team cathodic and blue Habima. Can you have support with ALMA to minimum limiter, I don't know for money law, Home Depot, motherboard, either. So a group of people corrected that behavior. And they told them and they said, Don't do that. You need to stop playing with the laws of Allah subhana data, this is haram for us to do. So a group criticized this action, they they sought to correct this behavior. But then there was a group that criticized the criticizers. They criticize those who are active, those who are trying to correct that behavior. And he says, What and they said to them, Why are you warning admonishing a
people whom Allah Subhana Allah is going to punish? They're going to go to the hellfire, leave them alone? Why are you going out talking to the sister and telling her not to do that? Why are you talking to these people and telling them that they shouldn't do this or shouldn't do that leave them alone.
And so their response, those were actively seeking to correct the behavior of their brothers and sisters, they sent me an email. They said as an excuse in front of Allah subhana data on the Day of Judgment, at least I can say, oh, Allah, I spoke to them when I saw that evil when I saw your laws being transgressed. I didn't say nothing. I did say something.
When I know Mr. Boone, and maybe possibly that my words will reach a heart that will fear Allah subhanaw taala data, maybe, maybe I plan to see it and inspire some change these two things. Number one, I speak out of it as an excuse in front of my Lord. And number two, perhaps they will benefit
for that man Asuma Ruby and Jane and Latina Allah subhanho goddesses when they for forgot what they had been commanded to do, and Dana Levine and hone it soo. Allah says We protected or we save the ones who used to prevent the evil.
Those who were speaking out, we protected them from the punishment. We're hurting the Lydian Ebola movie. And we seized those who had oppressed with punishment, they either been bacb mockery of sagoon, we took them with evil punishment due to what they used to transgress. So ALLAH SubhanA, Allah mentions that he saved those who used to command the good or forbid the evil. And Allah subhanho data mentions that we punish those who are oppressing. There's a third category that's not mentioned, the third category were those who didn't participate. And at the same time, they didn't stop anybody from doing anything wrong. They didn't participate in the wrong themselves, but at the
same time, they didn't stop anybody who was doing something wrong. That group that I criticize those who are actually active and trying to change their society. The scholars, they said, they have a couple of positions with regards to them. Number one, they said that ALLAH SubhanA, Allah saved them to but they're not mentioned because they didn't speak out so they don't deserve to be mentioned. Or number two, that Allah subhana wa Tada silent about them. So we are silent about their salvation as well. You don't know whether they were saved, or we don't know whether it was punished. But the point here is that this this this story indicates to us the importance of being engaged. This
indicates to us the importance of being involved. This indicates to us the communal obligation of correcting behavior and encouraging goodness, the province satellites themselves in the head effects reported by them
slim enough, the hydrophobicity, the poterie. He says mera Ament, Cara, for over a year we'll be adding the famous Hadith. He says whoever view sees an evil, whoever you see is a monkey, that let them change it with their hands. But in lumea, stop there, whoever, if you cease any evil, then let them change it with their hand. And then if they can't do that, don't let them change it with their tongue, i e, speak out against it. And then he says the third level. And then if you can't do that, then let them change it with their heart. And that is the lowest level of faith. And so this hadith is an incredibly, incredibly powerful statement by us from Allah Silva, like they're setting up. And
it shows us these levels of obligation towards any evil that you see that you change it with your head. Number two, that you change it with your tongue, if you can you speak out against it, you engage it. And number three is that you leave it with your heart or that you hate it with your heart. If I'm walking into a store,
and I'm passing by the, the liquor aisle,
the least that I can do is hate it with my heart,
that I don't allow these things to become normal in my mind and in my heart, and I become comfortable with it.
The least that I can do is recognize that this is something that Allah subhanho data has forbidden, I say, with the good luck to myself, I keep that part of my heart alive.
Because one of the things that will notice is that when a person ceases to obligate or command goodness and forbid evil, what happens is that it becomes normalized. And when it becomes normalized, then even this notion of heating it with your heart becomes absent. The province Allah is gonna call it the lowest part of ima. But when a person
allows as a community, when they allow for sin to be normalized, then the next generation that comes after will not even recognize it to be a sin. They won't even recognize it to be wrong, they won't see anything bad about it. And the examples of that are too many to count.
Interestingly enough, even the terminology that is used my roof and monka indicates to us that it is a social obligation. It's not something where you worry about yourself and I worry about myself. No, because my roof, what it's what is translated as commanding the good.
It's not good. My roof hear the term isn't thread safe is what that is good. What does my roof mean? My roof comes from the word of
means something that is known, recognized, something that people
people are familiar with. And what does that what does that indicate? It indicates that my Wolf is what the righteous it's what the Muslims recognize to be goodness, it's what's mainstream in society. It's what everybody knows is good. What is Mocha, Mocha is the opposite of that something that is a macchiato something that is unknown or unfamiliar, something that's not mainstream, something that's underground. And so what's understood is that the mooncup is that which is it has to be hidden, because the people rejected it has to be hidden, because people do not accept it, it has to be in it. Because normal people decent people are repulsed by it. They are, they do not allow
for its presence.
But when the righteous and the good, don't speak up, and they don't suffocate the monkey, and they allow for the monkey to grow. And they allow for that which is Moncada to become mainstream, then the munkar becomes marvel
that which is evil, or that which is is supposed to be unfamiliar, or not recognizable, to the righteous becomes prevalent in society. And that in and of itself, the prophets of Allah, they said that he drew a very powerful symbol for this.
He says that the example of those who are commanding the good and forbidding the evil and standing upon the limits of Allah, and the example of those who transgress it are like the example of a group of people who are on a ship. And the ship is two storeys
and the people drew lots. So some people got to be on the lower deck, and some people got to be on the upper deck. Now when the people who are on the lower deck wanted water, they would have to climb up to the top and bother the people who are on the upper deck.
And so what did the people on the lower deck
conclude or they thought to themselves and they said, You know what, every time we go upstairs, we're bothering the people upstairs. So why don't we just make a hole for ourselves here in the bottom will have access to a water whenever we want.
So the province of Allah they send them says so if they allow them to do that if the people
We're on the upper deck allow the people on the bottom to, to, you know make themselves a hole in the ship. He says helical Jamia, they'll all be destroyed.
But if they take them by the hand, if they take them by the hat, Nigel Jamia, they will all be saved. And so this response to this concept of worry about yourself, is I worry about myself by worrying about you too, because we're on, we're all on this ship together.
The actions that you do publicly affect the community that I'm in and affects my family and affects my children and their future generation, it affects the values of our society, all of this is affected by our individual actions. And so responding to that,
and worrying about each other is not far away from the religion rather, it is part and parcel of the religion. Number two.
A second response is, don't judge me.
And it's very interesting that you'll find that people whenever they're describing, you know,
this concept of, you know, people correcting people's behavior, or people encouraging goodness or forbidding illness, they will Who are you to judge me? Who are you to judge me by telling me what to do? Who are you to judge me by telling me how to dress? Who are you to judge me by telling me who I can and who I can't be with? Or Who are you to judge me with regards to any action that I can do? Why are you judging, worry about yourself?
And the response is, I'm not judging you.
Allah subhana data judges you. I don't know, this person who who I'm talking to this person might be the greatest Muslim of their generation. This person might be someone whom Allah subhanaw taala sends to Jana, at the highest level.
I don't know that I don't know a person's future, just like I don't know, their past. But what I do know.
And I actually believe that this was a masterstroke by elites, that he was able to pair these two concepts together in the minds of so many people, that whenever you correct someone's behavior, you are judging them.
And that couldn't be further than the truth. In fact, when you correct someone's behavior, the emotion should not be and yes, I definitely agree that the reason why some of this, why so many people actually feel this notion is because many times those who come to correct people's behavior are not coming from a place of sincerity, maybe they are coming from a place of ego, maybe they're a place they're coming from, with a lot of harshness, they don't see in them, the love and the desire for goodness that the prophetic model actually taught.
However,
that being said, that does not negate that every single person, that does not mean that every single person, whoever tells you or meet to do something or not do something, but they are coming from a place of judgment.
In fact, it shouldn't be coming from a place of judgment. In reality, it should be coming from a place of love.
If you ask anybody and say, Who are the people in your life?
Who are most consistent in telling you what to do about your life? Who are the people who are most on your back, so to speak? The answer would be
parents.
Your parents are the ones who are most likely to tell you do this, don't do that. Do this, don't do that. And so the question then becomes, are my parents doing all of that because they're judging me?
Or do my parents love me more than anybody else in this world? You know, there was a once chef and environmental himolla He was asked by his students, they asked him a question and they said, if a person loves one another for the sake of Allah, should I tell them if I love someone for the sake of Allah, should I tell him? And he said, Yes, you should tell them because the Hadith the prophet is less than them said that if you love someone, you should tell them. But he said most, he said, loved him for the sake of Allah has a price.
And most people are not willing to pay that price. Then he said, Do you know what the price for loving someone for the sake of of mice,
different people gave different answers. But then finally someone said, Chef, the price for loving for the sake of Allah, Allah mentions it and sort of the hospital. He says, well ask. In an in Santa Fe host by the time rarely mankind is in a loss, except for those who believe and do righteous actions. What are also been happening, what a while so bizarre, and they enjoy each other to truth, and they enjoy each other to patients. He said, That's the answer.
And he said and I'll explain to you, he says to be
Because when a person truly loves someone, for the sake of Allah, they will be more consistent in enjoying them to truth than their own shadow.
They will be constantly telling them, do this, don't do that, I fear for you this.
Make sure you do that. Why? Because they will be so invested, they will be so sincere in their desire for you to succeed, not so much to succeed with regards to the dunya, but to successes with regards to the Hereafter.
And I tell this to young people all the time, because they're like, my parents are on my back, the only ones who get me on my friends and your friends, mashallah, you're, you're telling them, you're picking the worst major that could ever be picked in college and your friends are telling you, you can do it, that's great, follow your heart.
They're not invested in you for the next 50 years of your life.
And so it doesn't matter whether you pick under basket, underwater basket weaving or whether you pick any sort of major, but you walk up to your parents and you tell them that you've got that major and they're gonna say over my dead body. Why?
And it's not because they're mean and they don't understand your your, your your, your passion and all that type of stuff. No, it's because they truly desire for you success. And that sincerity, what does that sincerity allow for, it means that they are willing to and I'm not just saying with parents now. But anybody who is sincere, it means that they will be so willing to tell you the truth, even though they know that the price of that truth in that moment may be that you are not comfortable with them.
It may be that the price of the truth that you are telling right now is that you will be annoyed by them, you will be upset by them, you will not speak to them for three days or a week or two months or three months. But you know what they would much rather tell you the truth, even though it may hurt you now, but save you later than simply tell you a lie.
And enjoy your company.
Right. And so actually
actually
avoiding
and recognizing, avoiding the notion that every time somebody is correcting me that they're judging me, that's not the case. And that should be always that should be that concept should always be challenged. And we cannot Harbor that concept in our in our hearts. And we must make sure that even when we're correcting people's behavior, when we're encouraging people, that we are not communicating to them, that we are judging them. In fact,
the great companion of the prophets of Allah do send up.
On one occasion, he found people because this is something that people through every generation have misunderstood. And so even with the data the Allah had, we had to correct a group of people who were cursing a man.
And they were even hitting him
with that thought walked up to them and said, What are y'all doing?
And they said, This person has committed a major sin.
So that said to him, If you found this man had fallen into a well,
wouldn't you try to get him out?
And they said, Yes, of course. He said, Then don't be Don't, don't insult him, and make dua for him. And thank Allah that He saved you from whatever this person was afflicted with.
And then they said to him, don't you hate him?
And he said, I hate him. I hate the sin. But if this person repents, then he's my brother, right, creating that separation and that differentiation between having hatred of a sin
and having hatred of a person who commits the sin, because in reality, every human being as a part of
the province lies and tells us that every human being is a sinner. And the best of those who sin are those who repent. Number three, the third response that you'll normally get, or that at least is very popular, is that everyone is at different levels of faith. And not
everyone is at different levels of faith and knowledge. So don't tell me
what I should or I shouldn't be doing. You don't know my story.
Everyone's at different levels of faith. Everyone's at different levels of Amen. You're coming here talking to me, like I'm supposed to be on top. I'm not gonna get enough up.
Right.
And that's absolutely true. Everyone is at different levels of faith. Everyone is at different levels of iman, everyone is at different levels of knowledge. And the Prophet sallallahu Sallam did not treat Kivar to Sahaba like he would treat the Bedouin who's coming into the masjid
into Medina for the first time in their life.
Obviously, everybody has different levels. But the problem with that response is that this response should not be used to negate the obligation of commanding the good and forbidding the evil
This command or this response should not be used to negate it. What this response should inspire in us is nuance. What this command should inspire in us is the recognition that different people require different approaches.
That a person who has knowledge is not to be spoken to like a person who is ignorant that a person who is a new Muslim is not to be spoken to like someone who's been Muslim all of their life like a person who has
different qualities should not be treated like someone of a different personality and you'll find this throughout the life of the prophet sodomizing them the right wants to have a person of a different age not be treated like someone who is older for example. So you have the famous example of an has an exquisite body Alana, which mean they had saw a man making it wrong. And they were both young, they were maybe kids at the time. And this man was making Madhu Oro
and so what do they do their kids? Do they walk up to this guy and say to him, I'm it tequila fear Allah Don't you know anything? This is the way that you should make will do.
They recognize that this is going to require an intelligent approach from them.
At the same time, they recognize this man is much older, there's you know, a note a concept of embarrassment all of these types of things so
they don't just assume that they can't correct this man. They can't teach this man what they do is they come up to him and they say, Yeah, Uncle me and my brother
have been arguing about who makes will do better my brother says he makes will do better than me and I make I'm saying I make will do better than him. So can you please judge between us he says Sure. Has some starts to make will do and he makes me look perfectly
said my turn.
He says it's not he makes he makes me look perfect.
So which one of us is making will do better? He said, both of you are making the loop perfectly. It's your uncle who's been making multiple wrong
okay. But look at the way that they approached it and they didn't let this concept of I don't know this person's story. I don't know this right. Because if if we were to believe that then nobody would ever be able to correct anybody unless they know their personal history and Alonzo I've lived I've lived with them for this longer I know this person from my community or what have you. And that's not the case. That's not the case. But we should use wisdom and we should use a couple of things and Charlotte data that I'll be speaking about next, which is what I want to conclude with just some some advice for advisors. So how do we
how do we
better serve this beautiful concept of commanding the good and forbidding the evil?
How do we not do it in a way that's abrasive how do we not do it in a way that's been hijacked by the so called haram please? Number one, the first quality that a person should have in sincerity sincerity.
You know, the the Arabic word for advice is mostly mostly. And let's see how means sincere to remove. You know, you say no, to lesson I have removed from honey, all of its impurities. That's the that's the root of this word. Muscle means to remove from something it's impurities. And so when you know that famous Hadith of the Prophet symbolizes and M says this religion is advice, translated is that the demon must say, it actually doesn't mean advice. It means this religion is sincerity. This religion is not is sincerity, sincerity, to sincerity to Allah and His messenger and his books, and the leaders of the Muslims and their general population. So being sincere with other people,
asking yourself the question, that before I comment on this person's Facebook status before I tweet at this person,
before I speak to this person in the masjid, or what have you, wherever? Do I truly want the betterment of this person? Do I really want them to come closer to Allah subhana data by the statement that I'm making? Or is this for me an exercise of my ego is this for me? I don't like this person. So I finally caught them doing something wrong. So I am going to now wield it over them as an example of my authority over them something to injure them with. Right? Why am I doing this?
In my life, I've known lots of people whom they love, we're very committed to the religion very, you would even say strict Muslims very, I would say committed
and they were the type of person who would not see anything wrong that you did, except that they would speak to you about it.
Not only that, not just the things
were quote unquote, not quote unquote, but things were redlined, how wrong. But even things that might have differences of opinion or things that were even inappropriate, simply inappropriate, they talk to you about it.
So what made all of that digestible?
Why am I still able to look at these people and say that they were such a positive influence, because
it wasn't just about criticism. They were also there, whenever you needed any assistance, they were also
there giving you love and encouragement. They were also they're proud of you and your moments of goodness, they were also they're encouraging all of these things together. And so when a mistake was made,
they were very, very
present with their correction. But you would accept that from them because they were also present every other time. A lot of times, unfortunately, what we do is we communicate to people we treat people like we treat flies, you don't notice a fly, except when it's in your face, right. And then your relationship with the flies to spray it with.
Whatever you use this to kill flies. But the point is, is that we treat people like that in the sense that when they're doing good and doing good and doing good, no comments from you.
They prey on time, no encouragement, they do all of that.
But when do they get attention from us, they get attention from us when they do something wrong. And so we're actually communicating is that if you want attention from me, you've got to do something wrong, don't do anything good.
And then we're surprised when they keep doing wrong, even though what we've actually trained them is that to do something wrong is to get attention. Right? And in fact, this brings us to the second point, which is to not forget the good, be sincere, but don't forget the good. The Prophet sallallahu alayhi wa sallam was actually a master at catching people to do things, right.
Catching people doing things right? So we have a plethora of Hadith the Prophet saw the light is Sanam says, to be loud, be that what were you doing last night? Or he said to him, not that he says, Be not? What is it that you do? Because I heard your footsteps ahead of me in paradise.
So beloved, the Lord who says if there's anything that I do, it's every time that I make will do I always pray to the gods. But the Prophet salallahu Alaihe Salam has now reinforced for Beloved, this positive action. So definitely Bella is going to continue doing that. The Prophet sallallaahu Selim says to the unsought, he says, ALLAH SubhanA, Allah had a laugh at your action. Last night, there was an onslaught, a couple of the province of Elijah said, and I've had a guest who came to him, the prophet couldn't host them. He said, Who will host them. And so this man or this, this one Saudi couple, they said, we will host them on Messenger of Allah, when this man then took his, this guest
of the Prophet civilized, send them back to his wife, he had no food, they had nothing except for what would feed one person and there's three.
So what did they do? They turn off the lights, and they sat with this person, and they pretended to dip their hands into the food.
And this man ate it all, thinking that he was sharing with them. And so the next day the promise of a lighthouse and him says, Allah laughed at your actions last night, or Allah was amazed that your actions last night, the province of Elias and them is encouraging their goodness.
The province the Almighty send them says to Abu Musa ash it he says Abu Musa, I heard your citation last night, and you've been given a resuscitation like the reset, you've been given a flute like the flutes of David, like your voice is so beautiful. I've almost alleged it says oh Messenger of Allah, if I knew that you were listening, I would have added so much more to it. Right? But what is the Prophet sallallaahu send them reinforcing? You know, the promises that would reinforce positivity so much
that we have chapters about the virtues of the companions in the books of Hadith? Well, how do we know the virtues of these companions? If it wasn't the Prophet sallallahu Sallam public, publicly praising these virtues telling us that we made them your block is the mean of this OMA, he's the trustworthy person of this OMA and that club if he if he's walking down the street shaytaan crosses this the road we know all of this because the province the light is send them said it the province I send them would even do something else. That's
That's amazing. The province of Elijah said when he would see a quality
that was unique to an individual or beautiful than a companion of the Prophet sallallaahu send them would praise and praise and praise that quality, so much so that this person would then
be inspired to master.
So we have, for example, that
Heidi been bullied is the sort of Allah
that Hamza bin Abdullah
It is the line of Allah
that I've never thought it is the most
is a full blown he's the person who's the most capable judge of this moment. The province that I sent him continues to praise people.
Number three
gentleness we've got two more inshallah then we're done. Number three is gentleness, gentleness Why is gentleness important? The province of Elias Adam says gentleness is not added to anything except that it beautifies it. And it's not taken from anything except that it makes it ugly, hollow metal she does a Khalifa. And he's a scholar, a great philosopher from Ghana Abbas
from the Abbasids. And a man came to him, he wanted to give him advice.
And so he said to him, yeah, me, me need. I am going to give you advice. And it's very harsh. So listen to me, I'm gonna she said, No, I'm not gonna listen.
Well, you're not gonna listen. I don't know. She said to him. Yes, I'm not gonna listen. Why? Because Allah subhanaw taala sent those who were better than you
to someone who was worse than me.
Allah Subhana Allah says, How long had Musa typically?
And what did Allah Subhana Allah say? And what did he command? How to an end Musa to say, I don't know she the scholar. He said, So Kula who called and lane and Lala who yet? Oh, yeah.
Oh Musa and our road. When you get to around, say to him kind and gentle words. It may be that he will remember.
Or he may have fear of Allah Subhana Allah.
I'm not worse than frown. And you're not better than most and Haldol. So you need to calm down
with your harsher dress, right. And so approaching people with gentleness, as opposed to approaching them with harshness. And number four, the last thing
is seeking to give advice, privately, whenever possible. And as much as possible. That undoubtedly, human beings, there's a notion of, of ego or self esteem, nobody likes for their,
for their mistakes to be broadcasted. The province of Elijah said that even when he would publicly criticize, he would never publicly criticize individuals, he would always say, my bad are climbing. What is the matter with people generally, what is the matter with people, and by that, I don't mean that you can then go online and speak about people in this passive aggressive way where everybody knows who you're talking about, if everybody's gonna know who you're talking about, then it's not private anymore. Right? If it's something truly general, where people don't know, in fact, so how about all the a lot of them, they were so beautiful in this, that and they were so sensitive to
this, but even if it was, even if it wasn't something that was, you know, that for sure,
is it's not something haram or something, but anything where a person could be criticized,
they would avoid mentioning that person's name if it didn't add to the story. So above or below the line, who says in the famous Hadith, he says geology and let me start by setting up for Palestinian called the data for that neuron paradata. This is a man came through civil law, civil medicine. And he says to him, give me advice. He said to him, don't get angry. He's like, give me more advice. He says, Don't get angry.
Okay, give me advice. Don't get angry. Right again, and again, and again, probably really overloaded, or you didn't know who this person was
in Medina, where everybody who's a stranger is noticed, and everybody who's from the town is not minimal help. Bob, the first thing that he mentions about Djibouti is that Djibouti came and he was dressed in a way that didn't look like a traveler, and at the same time, none of us knew him. Right. None of us knew him this concept that in a place like that everybody knows everybody will No, you don't want to tell us who this person is. Why? Because you get the message. And so that nobody else later on a generation or two or 1000 years later says you know, this companion, he had anger management issues. He came to the province that Elijah said them and he said to him Don't get angry,
right. And so, being private as much as possible. Imam Shafi has some beautiful verses that he mentioned with regards to this about private consultation. He says, Dan Metheny will not take up. Phil Phil, it would eliminate nasiha haffi. Gemma, he says
I'll just read the whole thing he says in the must have been a nurse in northern Manitoba out of this demand when he left anyway, I'll say the Poli fella attaches to orthopod he says seek me while alone if you wish, if you wish to advise me. Seek me while alone if you wish to advise me and spare me from your public recommendations for public admonitions or a kinder
criticism, that's not my persuasion. So if you disobey me and defy my words, don't be surprised if you meet the same equation.
If you got something to say to me say it to me privately.
If you say it publicly, then don't be surprised if I don't respond to you. Right? And so seeking out
public or private counsel as much as possible.
And I'll add one last one, actually. And that is when seeking to advise somebody something that helps or something that helps in general amongst people who know each other, and what have you, is creating some sort of agreement, creating some sort of agreement. And so an agreement could be
as I shift shift command teaches,
which is,
hey, if if you have something too,
if you ever see something that's wrong with me, then let's agree that you correct it, and vice versa. Cool, agreed. And then they say yes. And then boom, you're like, Okay, great. Now that you've agreed, I have something to say to you, right? Something like that. But also another way that I've seen is a group of people, for example, they'll say, you know, what,
we don't want to backbiting
and so let's agree, for example, that anytime somebody starts to back bite, we have a codeword watermelon.
Somebody just shouts out watermelon and everybody recognizes that Backbiting is happening and we have to stop and transfer the conversation, right? Or mango or something like that. Right? And so they have this agreement amongst each other amongst all of these students, that whenever somebody says mango, hilarious philosophy, like we got to switch the conversation and it's a backlight. Right? And it worked for them. And so something like that, basically, creating a scenario creating an environment where people are comfortable, being corrected. Right, recognizing that Allah Subhana Allah has obligated this on all of us, and hoping inshallah to Allah that Allah Subhana Allah uses
us to rectify
each other and in doing so, being an asset to this woman guiding it to that with Allah Subhana Allah loves and being of those whom Allah subhanho data uses to be laughers of harm, and unlocker is of goodness because the province of a lighthouse and him said tuba Glad Tidings to every unlocker of goodness and will be to every locker of goodness are still alive as
we conclude now.
I think it's almost time for either. Is it time for that now? One minute, so then after the Ganesh Allah, Allah will have a Question and Answer in sha Allah. And I just want to do a shout out because it's it's very, I'm very impressed. I'm very actually amazed that brother Kadeem is with us tonight. I'm assuming that he's locked out of his house.
So a lie doesn't come about