Hamzah Wald Maqbul – Riyad Al Salihin Just Leadership[1]
AI: Summary ©
AI: Transcript ©
We continue the chapter regarding
the responsibility
as people in leadership
versus
the,
prohibitions of of abuse of that leadership.
Sayyidina
narrates that I heard the Messenger of Allah
Sallallahu Alaihi Wasallam
say in this very room
of mine
in this very room of mine, the room
of say the Aisha radhiallahu ta'ala anha was
attached to the
house of the prophet to the messenger of
the prophet sallallahu alaihi wasallam. And if someone
has any doubt about its importance, it's where
Sayidina Abu Bakr, Sayidina Umar and Rasul
Oh Allah,
whoever is put in authority,
in a position of authority,
from the authority of my ummah
and is harsh on the people,
be harsh on him. And oh Allah,
whoever is put in authority over my ummah
in any
way and is soft with them, be soft
with him. So Hadith narrated by Muslim.
Hadith of both Bukhari and Muslim
that,
Sayedna Abu Bureyra radiAllahu ta'ala who narrates that
the messenger of Allah Sallallahu Alaihi Wasallam said,
the
political matters or political authority
of
Banu Israel used to be handled and managed
by their
by their prophets.
They used to be the ones that the
shepherds that took care of Banu Israeel.
And as just as one of them would
die, Allah Ta'ala would put another one in
his place to take over his affairs.
And there is no Nabi after me,
And so there will be Khalafa, there will
be people who will be,
the people who I leave behind
and there'll be many of them.
The Sahaba
whom asked him
what do you command us to then?
He
said
That,
give complete your complete measure to who? To
the the the first person that day,
the people agree upon. Meaning don't be part
of the rebellious faction rather be part of
the faction that's the establishment.
And then give
the leaders their right and ask Allah for
your rights. Why? Because Allah is the one
who will ask them
about what he put them in responsibility for.
And against
against rebellion.
So it's a hadith narrated by I've been,
I have
been
that he once met.
Who's?
Is the
son of Ziyad. Ziyad was known as Jahilias.
Ziyad bin Abihi.
Ziyad was known as Jahili as Ziyad bin
Abihi. Ziyad, the son of his father. Why?
Because he was a,
an illegitimate child.
And it was
suspected
by people that he was the son of
Abu Sufyan because of his resemblance to Abu
Sufyan and because of some relationship
he had with his mother in Jahiliyyah.
And so,
Sayyidam
in
the conflict between Sayidna Ali and Sayidna Muawiyah
radiAllahu anhu.
Ubaidullah
was actually on the side of
Sayna Ali. And Aqib bin Abi Talib, who's
the brother of
Ali, he was on the side of Muawiyah.
And, what ended up happening is that after
Saad Ali, is assassinated,
Obed Laban Ziyad will,
when the people take Bey'a from Muawi, he'll
take Bey'a from him as well and Muawi'a
will as it were legitimate him and they
will call him Ubaid Laban Ziyad after that.
And so there is a son of,
I'm sorry, they'll call him Ziyad bin Abi
Sufyan after that I apologize. So Ubaidullah is
the son of this Ziyad
bin Abi Sufyan
and he's not
He's not
He's not a very good person nor is
he known for like a
for for for for a very good
reason in the history of Islam
because he was essentially the leader of
the
the detachment of soldiers from Banu Umayyah that
were responsible for the assassination of Sayid Hussain
And so it's very imminent that this is
a warning that was given to him by
one of the Sahaba,
I've been Ahmed
and he said that he once met Ubaylivanziad
and he said to him, oh my son,
know that I heard the messenger of Allah
sallallahu alaihi wa sallam say,
I heard him say what? That the worst
of the worst of leaders,
the worst of people who take a responsible
people, who take responsibility for
anyone is the are the ones that are
harsh.
The hotamam is
the the the jama'ah of haplin, the one
who breaks bones.
That that's the
the
the the worst of the worst of of
herders are the ones that break the bones
of their flock.
And so I warn
you, that you should not be one of
them.
I warn you that you should not be
one of them.
And it's a hadith narrated by Muslim.
So Sayidna, Abu Mariam Al Azdi
who narrates that he
said to Sayidna Muawiya radiallahu ta'ala who I
heard the messenger of Allah Sallallahu Alaihi Wasallam,
whoever Allah ta'ala has put in
charge of the affairs of the Muslims
and that person,
separates himself from them
without worrying about their,
needs,
or or,
you know, what what what their what their
needs are, what is their falling short or
what their poverty is. Allah Ta'ala will separate
himself from that person without worrying about what
his needs are and what he's falling short
in and, what his, poverty is on the
day of judgment. And ever since that, Sayyidina
ever since hearing that Sayyidina Muawiya radiAllahu ta'ala
Anbu, he appointed a special minister to take
and make sure that the needs of people
are met.
It's a new chapter regarding what the description
of a just ruler is.
This is not a small matter,
this is a big matter.
What what a just ruler is is what
people attain or as I guess people,
should,
strive to become.
Why? Because being a just ruler is the
best thing that you could be in this
ummah. Why? Because the messenger of Allah
sallallahu alaihi wasalam was the just ruler of
this ummah and he was the best of
this ummah sallallahu alaihi wasallam. Then after him,
Saidna Abu Bakr was a just ruler and
he was the best of this ummah. And
then after him, Saidna, Ahmad Alaihi Wa Ta'ala
Anhu was a just ruler and he was
the best of the sunnah and Saidna Uthman
Radi Wa Ta'ala Anhu and Saidna Ali Radi
Wa Ta'ala Anhu
and like that in order. And the ulema
say that if any time,
a person should be able to,
combine between the rule of the people's deen
and their dunya in a way that's good
for them,
then that's a sign that that person is
is from the from the best of the
ummah and the best of the people at
that time.
It doesn't mean that, you know, if you're
not in that situation, you're not good. Some
people is difficult for them to mix with
others in a good way. It's difficult for
them to rule over others in a good
way because either they're going to get destroyed
in trying to be good or they're going
to be destroyed destroyed and trying to be
good or they're going to be destroyed and
trying to be bad. You understand? If you're
too good and you give to the people
their too much, sometimes it might kill you.
As it literally killed Saina Uthman Saina Ali
radiAllahu
ta'ala Anhu. And
then sometimes if you're,
if you're trying to, if you're trying to
preserve yourself and protect yourself too much, you
end up
then,
doing, you know,
doing a slow job on everybody else, and
that's bad for you in as
well. So it's a very difficult path, but
if anyone can ever do it, it's a
sign of their with Allah subhanahu wa ta'ala.
We talked about this ayah yesterday.
These are the sifaat and this ayah that
Allah commands toward justice and then on top
of that, Ihsan and then on top of
that to give,
one's relatives without,
without any occasion or without any recompense.
And Allah ta'ala says, wa'absitu
In Allahahi hibbul muhsiteen
Be just, verily Allah
loves,
the people of justice. And the word this
is an interesting word. It's actually
a foreign word. It's a loanword.
There's a word in the there's a word
or
depending on which
luba you,
you're using. Both of them are are correct,
and they're cognates for the word justice.
They're cognates for the word justice,
and it's a word borrowed from Latin.
It's a word borrowed from Latin into the
Arabic language and it is integrated into the
Arabic language to the point where it's not
just that word justice but there's a root,
an Arabic root which doesn't exist but that's
derived from it, dist and,
that that that that root then takes on
a complete set of morphological meanings in the
Arabic language.
So bist is
is it means
evenness or fairness. So for example, like if
you purchase something in Asat,
you purchase something even payments and even even
separated payments. So the qasid is the person
who ruins the balance and the muksid is
the person who keeps the balance. So Allah
says,
we just
Reveal Allah loves the people of justice.
Abu Burena Adi Wa Ta'ala Anhu narrates,
that the Nabi sallallahu alaihi wa sallam said
that there are 7 people
who Allah will shade them,
in his shade on the day that there
is no shade except for his shade.
The idea is that these are people who
did something that's above and beyond,
above and beyond what what a normal person
would do. And the first one is, Imam
al Adilu. Again, this is not the imam
of the masjid, but this is the sovereign
ruler of the of the of the sovereign
state,
that that the imam who is just at
that point when he's just, he's only just
because he's a just
person. He doesn't he's not being just because
of fear of anybody because he has complete
control over over the matters of state. He
can do what he likes and no one
will question him afterward.
The second is the, young young person who,
grew up in the worship of Allah
because youth is a time of heedlessness and
it's a time when,
other people are not you know, your peers
are not the super most intelligent people in
the world, and all the enjoyments in the
world are open for you.
That time, if you spent your youth and
the worship of Allah subhanahu wa ta'ala,
then, you've gone above and beyond what a
normal person would do. And there are people
like this, you can see that. And some
people make a big deal out of it
like, oh, you don't know, you're grew up
as, you know, a pious person, you don't
know what's going on, you know, this, that,
and that. Alhamdulillah, you don't know. Those types
of people are always better than the people
who make Tawba later on. I mean, obviously,
a person can make Tawba later on and
close the gap. But if the people exert
the same amount of energy, then the person
who was right from the beginning
is is
has a higher mapa. And this doesn't I'm
not saying this to
I'm not saying this to, say something bad
about people who had a bad past and
made Tawba,
but,
it's always easier or better superior to have
something that wasn't ruined in the 1st place.
Like if you take a
piece of metal and you bend it out
of shape, you can always bend it back.
You can do a relatively good job bending
it back, but it will never take its
proper shape again.
And that doesn't mean that the person who
makes Tawba Allah won't forgive them. From Allah
Ta'ala's side, he's as if the the person
didn't commit the sin. They won't give any
hisadas if they committed a sin later on,
but still that person personally, the the the
scar of that
that, that sin will will will sit with
them. And perhaps such people can make, you
know, can do a lot with the little
time that they were given. But there are
other people who've been doing a lot with
the large time they were given as well.
So we should respect people like that, you
know. We should not I guess the point
of all of this is not necessarily to
not necessarily not at all to
down the people of Tawba. That's a very
high maqam as well. But we should respect
people like that. People who are doing things
that that were right from the beginning, people
who are living clean from the beginning,
people who are people of god fearingness from
the beginning, people who are doing what they're
supposed to do from the beginning. That that
that that that's a. It should have its
heart. People should respect people like that. People
oftentimes don't
respect that or they consider it to be
a type of stupidity or simple mindedness or
whatever, and it's not. It's tufid from Allah
Ta'ala and there's there's there's there's a great
khairid inside of it
it, which is
to which this hadith work bears witnesses as
do many other ahadith.
Wara julun and it's a also
incentive for us also that if we ever
come close to doing something wrong, don't be
like, oh, I'll do it now and make
Tawba later because
by preventing yourself from getting into that illness
in the first place, you'll save yourself, you'll
spare yourself. It's like the difference between somebody
who, you know, has you know, gets aids
and then is using the drugs, you know,
and lives, you know, still to be like
65, 70 years old or whatever versus the
person who never got it in the 1st
place? Okay. Fine. Even though you can treat
yourself relatively well and things like that,
isn't it better? Isn't it clear how much
is better not to get into it in
the 1st place?
And this is a trick that shaitan plays
with people. Just do it now and make
Tawba later. Yes. You can do that. You'll
make Tawba. Allah might accept your Tawba as
well but it's gonna it's gonna scar you.
It's not it's not worth it. It's not
worth it at all.
And a a man whose heart is attached
to the masjid.
Masjid.
And 2 men who love each other and
2 men and it's not just for males
but the wording of the hadith, 2 men
who love each other for the sake of
Allah ta'ala,
they come together for the love of Allah
and they separate for the love of Allah
which is really beautiful
when, you know, people should keep their friends.
The friends that they keep and they they
cherish the most would be people that they
do good things with, not just people that
they spent a lot of time with. There
are a lot of people that people we've
spent a lot of time with. This has
become used to their company and they're our
friends, But then there are some people
and our time with them that even though
you don't spend much time with them, because
of the quality of the time, you have
good feeling for such a person. That type
of friendship we should value it. We shouldn't
just be like, oh, well, I'm not friends
with the guy. Just see him at the
Masjid.
In fact, the ones you see the Masjid,
those are going to be your best friends.
Yeah. William.
The other people you did other things with,
you're gonna be like, oh, you know, I
don't know that guy. You know, like, he
is it's it's it's not gonna be there's
the there's no barakah in that friendship. It's
going to end.
So, you know, you should value that. You
should be like, well, this guy, I see
him in the masjid all the time and
he's nice to me. He's my friend. Maybe
I should take him out to lunch or
maybe I should, you know, at least treat
them at the, you know, in my heart
have the have the concept that this person
is a good person, this person is important
to me.
And and a man who
again, how is this friendship above and beyond?
It's because there's no dunya we,
recompense for it.
The the person who you only love for
the sake of Allah Subhanahu Wa Ta'ala, it
becomes immaterial where they're from, what money they
have, what job they have, what any of
these other things they have.
Those types of friendships are the best and
so that it's above and beyond in the
sense that it's only for the sake of
Allah, there's no dunya of incentive for it.
And a man who was called by a
woman who has
a high
lineage and who is beautiful or a woman
of respect and nobility and is beautiful
and then she says,
and then he says to her,
when she offers herself to him that I
fear Allah subhanahu wa ta'ala. And Allahu alaam,
you know, this is this is also
for,
the other way around as well. If a
man is a fitna for a woman and
she falls in love with him and then
he he, offers her what she she wants
and she refuses out of fear of Allah
that
this is something above and beyond because these
are so powerful
and unlike the addiction to drugs or unlike
addiction to gambling or unlike addiction to so
many other things, these are things you cannot
get rid of. A person can, like, not
use drugs and so they'll never it would
never be a fitna for them. If you
never walk into the casino because you know
it's haram, it'll never be a fitna for
you. But these these are
things that, like, you can't really what are
you gonna do? You can't, you know, you
can't get rid of them. They're a natural
part of you. If you if a person
were to be without them, that would be
a problem also. You'd have to go to
a doctor for that as well.
That's also not natural.
So for a person to be able to,
stand up to that shahuah, it's only
because of the love of Allah Ta'ala that
a person does
that. And a man who gives sadaqah or
a person who gives sadaqah and charity in
such a way that and he hides it
so so that that even the left hand
doesn't know what the right hand is giving.
Meaning they're very low key
about the way they give their sadaqa.
A person should always have this. It's good.
It's, you know, being a sometimes
being in the position of a professional fundraiser,
you know,
it's good, you know, if someone says who's
gonna give $10,000, you raise your hand and
it sets the room on fire and then
they, you know, raise whatever amount of money
they will need for the
night. That's great. That's wonderful. There's a in
that as well. But if you're that person
that does that, make sure also to put
like, you know, a $100 afterward, chupchup, you
know, like quietly. Why? Because who knows which
one will be accepted by Allah ta'ala. You're
you're you're you may be getting you may
be working the numbers with the
with with raising your hand and inciting the
entire crowd,
in in in a way, but,
your small amount of that
that that you give quietly has a has
a higher chance of being accepted.
And a person, you know, should hedge their
bets bets, you know, like that's what they
have. They have wealth management,
wealth management advisors.
So, like, if you're like, okay, you know,
like, okay, I'm Imam. I'm gonna invest the,
like, 10,000,000 I made, you know, for being
imam. Okay. You're not gonna just be like,
oh, Apple is a good stock. I'm gonna
put all of it in Apple.
Right? Why? Because Apple Apple, like
everything in the dunya, everything that goes up
may go down one day. Microsoft, you know,
Microsoft here 10 years ago, one would say,
well, Microsoft is just gonna keep going up
and up. And then, you know, like, now
they're like lay they lay off workers and
people wonder if Windows is gonna have a
future and nobody's paying for office and blah
blah blah. And it's like this different different
reality. So you had your bets. You have
certain things that are,
low return but low risk, and then there's
some things that are high high risk and
high return you have to hedge all your
so your is like that as well.
So the the the raising your hand in
$10,000
and, you know, inciting the entire crowd,
that's a high risk, high
return,
proposition. Why? Because there's a really high chance
that you're doing it because people are watching,
or that the fact that people are watching
entered your heart at some point even if
you're not doing it for that reason, even
if you intended from before not to,
not to not to do that. Because the
problem with Ria is it can mess mess
up your
good deeds at any stage.
Even if you did the good deed
20 years ago in complete silence,
and then you mentioned it to someone 20
years later after, like, the the giver and
the doer, all of it's done. You know,
for years nobody's even if you mentioned it
to someone, then you can kill it at
any step of the way. So it's high
risk, high reward because not everybody knows about
it.
Whereas giving giving something in silence is low
low low risk, low return.
But the idea is that on the day
of judgment, if as long as your skill
pans are in positive, you don't really need
a whole lot. There's no you know what
I mean? It's good you should always ask
Allah to Allah for the highest maqam in
Jannah, but at the same time there's nobody
who's gonna get into Jannah and be like,
oh,
I wanted the other Jannah.
They're they're you know what I mean? People
will be people will be happy, you know,
that's what that's it comes in the hadith
that that that there'll be a man
who'll see Jannah, and he'll think that he's
not allowed to go in, and he'll ask
Allah ask Allah, like, can I just have
just stand over there?
And the last one is
a person, a man who
mentions Allah subhanahu wa ta'ala
and
and he's completely isolated from everyone else. He's
just alone in seclusion.
He mentions
and remembers Allah subhanahu wa ta'ala
and his his two eyes then well up
with, with tears.
Why? Because it's above and beyond. Why? Because
there's nobody there to notice or or whatever.
It's only truly between that person, between
Allah
Muslim.
This is a very important hadith. It's a
very famous hadith and it's a very important
hadith. Said, Abu Labin Amr ibn Aas radiAllahu
ta'ala Anhuma, he narrates that the messenger of
Allah sallallahu alaihi wa sallam said,
the people of
the people of justice on the day of
judgment will be,
seated on pulpits of light
and those are who, those who are just
in their ruling and just with their families,
and just with all of those things that
they're put in charge of. So So it
doesn't necessarily mean that only, like, you know,
prime ministers and presidents and kings who read
the Hajj are being talked about here. But
anyone who has any authority, but they take
that authority seriously,
whatever it may be, big or small, but
they take it seriously. They take the responsibility
seriously. Like we said before, right, there are
many responsibilities.
People don't take them seriously. Allah takes them
seriously because they'll send people to jannah and
jahannan because of them. So they're serious whether
or not people take them seriously.
That the messenger of Allah Sallallahu Alaihi Wasallam
he heard him say,
the
the best of your
Imams. Again, not the imam and the masjid,
but the best of your your temporal rulers
are the ones that you love and they
love you.
And you pray for them and they pray
for you.
And the worst and so the thing is
it's
it goes both ways as well.
It's not just that they, you know, they
should be reading tahajjids for you and crying
at night, and you don't worry about you
should also pray for them as well. You
should give them a chance.
There are a lot of rulers in the
Muslim world, if not almost all of them,
that that, are so horrible that nobody
even wants to pray for them anymore. It
should at least give them a chance.
Sometimes people do certain things. The heart cannot
help it that you just don't like them
because of certain things that they do. But,
you know, if you're not you know, it
takes 2 hands to clap. If you're not
doing your side, you shouldn't be surprised if
the other side isn't happening. The best of
your rulers are the ones that you love
them and they love you. And you pray
for them and they pray for you. And
the most evil of your rulers
are the ones that you hate them and
they hate you, and you curse them and
they curse you as well.
And that's really bad. That's really bad if
they hate you or if you're in a
position of authority over people that you don't
like, it's not gonna work very well.
It was said, oh Messenger of Allah,
if we're in such a case, should we
just pull them down?
Just, get get rid of them. And he
said,
no,
do not do so as long as they,
establish the prayer amongst you.
And if you
see from your ruler something
matters of
of obedience.
So if they're doing something good, don't stop
helping them in that. You're allowed to dislike
what they what they do. And the corollary
to this is a lot of people they
get,
you know, they get all emotional like these
Hadith, the rulers have been used the corrupt
rulers and tyrants have been using them to
justify their corrupt rule for
so many years and, you know, are you
saying that we should just accept them and,
you know, Arab Spring blah blah blah?
First of all, there's not a country in
the Arab world that Arab Spring hasn't, like,
destroyed.
Tunis is maybe maybe the one country someone
could say something or another. But at any
rate, in Tunis the what they call the,
Falul government is back in power. The government
that was there before the Arab Spring, all
those cronies from the old government are back
in power. So
the worst you can the best you can
say is it's back to square 1 again.
And,
you know, you just start moving east from
there, right? Every country that participated, right? Libya
is in complete shambles. Egypt, if we even
bring it up, people are gonna listen to
the
recording and
start arguing about it. Right? Look what happened.
What did Arab Spring do for Gaza? Gaza
used to used to have some, you know,
some sort of life. It's completely gone. Lifeline
for Gaza is completely gone.
The West Bank now the Palestinians, you know
how the the the Syrians and Jordanians used
to make du'a for, you know, the rest
of the Arab used to make du'a for
Palestine, you know, like all those poor guys
there. Now the Palestinians are making dua'af for
the Syrians like that, you know, saying alhamdulillah,
at least we're not in Syria.
All of these countries are like
and you see the countries that were the
most like successful in the Arab Spring like
Saudi Arabia for all the love or
lack thereof people may have for it. What
did the king do? The king just like
wrote everybody a check and said, okay. Let's
just
let's just let's just like you know, like
let's all stay calm here. You know, he
just wrote everyone a check and got done
with it. And there was, you know, whatever
your opinion about the government is or isn't,
there was a lot of hikma in it
in that that decision whether if you support
them, you may not be happy. If you
don't support them, you may not be happy
about it because it stabilized their government. But
it was from their point of view, it
was a very wise decision.
Look at Yemen. Yemen is in complete shambles
now. Yemen, A'udhubillah, is in such a bad
situation. It's like, it's like on the verge
of, like, horrific, like,
horrific state. Allah protect the people of Yemen.
I mean, and it's a it's a country
nobody saw it coming at all.
And it's in it's like on the verge
of such a bad state as being a
proxy war between different countries and they're a
poor country. They don't have enough water. They
don't have enough food to eat. It's just
not it's not good.
And, you know, first of all, if somebody
wants to go down that route, say, look,
you know, you may not like this method,
but your method didn't do anything better. The
second thing is what?
The
the obedience of the leaders is
far the if they ask you to do
something that's not haram. Okay?
But you're allowed to the other part of
the hadith is what? You're not only allowed
to your command to hate the things bad
that are done.
And in other hadith, it's very clear also
that you're commanded to speak up against them
as well.
And a lot of the people who who
make such a big noise about these hadith
and things like that, I've seen they've never
they never said anything. They never said anything
when
all these governments were doing, like, all this
bad stuff. And the thing is this, is
that why why doesn't why why doesn't saying
the hap work in places like that? The
reason it doesn't work is because if you
say the heart, everybody else is gonna stay
quiet and they'll let you get crucified.
And so if the entire poem is like
that, that nobody says,
so nobody says anything. Right? There's a hadith
of the prophet
That if you're ever in a place where
the entire people,
are too afraid to speak the truth and
to do Amr Bilmaroof and Nahilul Munkar
That you've already said goodbye to them. There's
no more hope for alikayr in them anymore.
And speaking saying Amr Bil Ma'ruf and Nahin
al Munkar is very different than, you know,
saying is very different than, you know, picking
up guns and, like, you know, fighting fighting
against your own countrymen.
That's there's there's a difference between them, you
know. There may be some backlash, people may
go to jail, people this and that may
happen to a person,
But, oh, you know, in the long run,
that's the good model for that's a that's
a proper model for change between Muslims.
It's not to fight one another until people
come out with and things like that, as
long as a person claims they're Muslim and
the benchmark
for having your Islam be acceptable is very
low. It's extremely low. If you have any
doubt about that, come to Jawa one day,
you know.
It's extremely low.
It's so low, it's it's it's unbelievable
how low it is.
We have more people come to dinner than
we have come to come to Jawa. If
you don't believe me, next time there's a
dinner, the mustard, just do a count.
Right? It's extremely low benchmark.
So,
you know,
if people
cross that line also and say, okay. Well,
we're gonna from now on, we're gonna, like,
worship like a 6 armed, like, blue space
alien,
then okay. That's that's a that's a different
politically, that becomes a different issue. But as
long as they claim that they're still Muslims,
which a lot of these governments did even
though it's a very tenuous claim, and a
person really has to stretch their imagination to
be able to give it any credence. But
still, you know, Ajamaha people speaking the truth
and and inciting change in
the in the in the in the home,
is
better than gas attacks and,
you know, what you call, you know, open
battles in the streets and things like that.
And I don't wanna get too much into
it because I know
there are people who are involved in those
things right now, and the governments oftentimes will
engineer these rebellions as well
that, you know. So I'm not saying the
people who are currently right now in
in civil war in their countries
are to blame for all of these things.
The governments are pretty underhanded as well, and
they made it into a fight because they
wanted to lure people out and kill them
as well. And what the exact details are,
how are we gonna be able to judge
from Rockford? So we don't I don't I
don't wanna, like, you know, make this into
a thing about judging people, but at the
same time, it's very clear why there's a
interest,
for people not to take it not to
take it to the point of bloodshed. And
these hadith are very clear about that.
But the fact that you're not supposed to
fight against your leaders and and dismiss them
by force if you don't like them doesn't
obviate you from the from the farther than
the duty of speaking speaking what the hap
is and people don't people haven't been doing
that. People still aren't doing that.
You know, people still aren't doing that.
You
know, be our protection from that.
Sidna,
Iyam bin Himar radiAllahu who narrates,
that,
the messenger he heard the messenger
alaihi wa sallam say or he said, I
heard the messenger of Allah sallallahu alaihi wa
sallam say,
the people of Jannah will be in 3
broad categories.
One is people of authority who are just
and they wanted to be just and Allah
gave them tawfi to be just.
And the second is,
a person who is merciful
and a person who is soft and is
very soft hearted
for every relative
and for every Muslim.
That he would see a person and just
he would feel feel mercy for that person
if they're a relative or if they're a
Muslim.
And the third is
every person who doesn't,
ask for,
ask for help from other people
and works hard to not have to ever
have ask have to ask for help from
other people
despite himself being a person who supports his
own family and spends on his own family.