Good Versus Evil

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Right now, as a speaker, I'm in a very difficult situation. Being the last speaker of the night, people have been here all day, and most of us are tired. To be honest with you. I took a seven eight hour journey yesterday, I was stopped in the airport for about three hours. Then I took a two hour drive here. And a beloved brother who was taking me around, decided to keep me up all night as well. So I didn't get back to the hotel and I was up for about 36 hours so I can relate to that feeling of being tired. Now being the last speaker, not only is the audience tired, but there was no break for dinner or was there, there was a break for dinner. So hungry, you guys have been fed at least so

you're not starving. Whereas I on the other hand, again, this beloved brother, no names need to be mentioned, decided not to feed me today except for a small breakfast in the morning. Maybe it was his sign of telling me something but inshallah fed.

So that having been said, we know in reality, we will not always be in the ideal situation. And as human beings, it is something we regularly seek, we regularly speak sorry, we regularly seek to be in the ideal situation, we always want to find this concept of utopia and this concept of perfection. Every year, there's a survey and a poll that takes place about which place on earth and which city on earth is the best city to live in. Canada is usually in the top five, but it's not something I'm proud of.

But we know that this is human, this is just human nature, we always want to find that ideal place and the best place for ourselves and for our children.

So now coming from an Islamic perspective, what do we define as ideal, ideally for a Muslim, to live in a land where you have massage it everywhere, where the other end is called out openly, where you are able to invite the people to Islam and we're able to implement to the sheary of Allah subhanho wa Taala This is the ideal situation for the Muslim. But seeing the state of the Muslims, where they are weak, a lot of them have turned away from the deen of Allah subhanho wa Taala and even those of them that are practicing the deen of Allah subhanho wa Taala it is almost at a minimal level. So it is not an ideal state for the Muslims. Now how do we get an ideal state after we see this miserable

state of the Muslims? It firstly and primarily starts with returning to the tawheed of Allah subhanho wa Taala by abolishing shirk, and by calling the people to our aid and implementing our heat, it is the very first step towards the revival of this oma and likewise calling to the people

about the Sunnah of the Prophet sallallahu alayhi wa sallam calling them to the Sunnah of the Prophet sallallahu alayhi wa sallam goes in hand with calling to the heat.

Now these two major pillars after they're taken care of, we know that there is another concept which is

of great importance and is in Islam, and that is of enjoining. Good and forbidding evil. And that is our discussion with Elahi tala today

enjoying the good and forbidding evil as a great role and stance in Islam. Now, how am I relating the enjoining good and forbidding of evil with what I previously mentioned, of being in an ideal state in an ideal society, in an ideal city,

think about the ideal city, it would be a city where people are safe, there will be no robberies, there will be no killings, it would be a city, which is free from any form of racism, any form of prejudice, it would be a city where Muslims are able to practice the religion really, and we would live in a land of peace and justice. Now, in our society where we live in the West, it is usually the police's job to forbid that which is evil, and the average member of society is not responsible for anything but himself. As for other individuals, it is up to the police to take care of them.

But in an ideal Muslim society, a Muslim that is raised upon the proper tarbiyah and the proper nurturing and upbringing. Not only does he have a concern for himself, but he has a concern for the oma as is as a whole, starting with himself and his family and his neighbors and his community. And likewise, expanding outwards. This is what the ideal Muslim society would reflect. So to find this utopia, and to start this utopia, one would need to start with no further than themselves. And that is why this discussion of forbidding evil and where it starts and examples from the lives of the companions of the Allahu taala at home is of the utmost importance. Firstly, starting with what

Allah subhana wa Taala mentions in the Quran, pertaining to the virtues of enjoining good and forbidding evil. Allah subhanho wa Taala says, Go into her own machine or courageously, nurse morona bill Murphy Watson, how Nana Moncure that indeed, you're the best people who have been released and sent unto mankind were indeed you enjoying the good and forbidding the evil. Allah subhanho wa Taala is stipulating

in attribute to the best of mankind, seeing that you are the best of mankind. But why is Allah subhanho wa Taala, stipulating this because you enjoy the good and forbid the evil. So along with the call to tawheed, and the call to the sooner we enjoin the people with good, and we forbade them from the evil that takes place. Now when we study the religion of Islam, or actually religion as a whole, when we talk about it, people often think that religion only takes place in a place of worship. The Christians have their churches, the Jews have their synagogues. Now for the Muslims is it only in their massages, and only in their mosques, but no, rather it is for the Muslim to be a

Muslim outside of the masjid as well. He is a Muslim inside and outside the masjid, we do not separate the state from the church or in the state, the state from the masjid. So being a Muslim encompasses more than just putting yourselves in the masjid. It encompasses being of moral and noble character, and encompasses enjoining other people to be moral and upright as well. And this is what Allah subhana wa tada is telling us in over here, that's to have goodness, in yourselves and in your societies and in your communities. Start by enjoining good, and by forbidding evil,

and in the very same sort of Allah subhanho wa Taala mentions in other ayah, pertaining to enjoying the good and forbidding evil, Allah subhanho wa Taala says, well, it's coming from the wrong side, that let there be from amongst you, a group that enjoins or cause the people to good yat morona been model for you and how 90 longer what Allah

that Allah subhanaw taala goes on to say that these people were calling to good What do they do? How does Allah subhanaw taala describe them, he says that they are the ones who enjoy the good and forbidding the evil. And then Allah subhanho wa Taala goes on to say they are the ones indeed who are successful. So when one contemplates success, again, not only at an individual level, but on a societal level as well. It starts with enjoining good and forbidding the evil because as we mentioned, not only this Allah subhanho wa Taala reward us for these things in the accurate every time we tell a person to pray, and we teach someone to pray. Allah subhana wa tada rewards us for

every time that person prays they're on. And likewise, when you forbid someone from doing an evil, like drinking or can we

Xena, or partaking in transactions of Riba every time this person listens and learns that he shouldn't take partake in these things, you will get a reward for it. So not only are you getting your reward in the Euro, but you're rectifying society,

the society that you live in now, as well.

Now, these are just some of the areas where Allah subhanaw taala talks about the virtues of enjoining, good and forbidding evil. As for the student of the Prophet sallallahu alayhi wasallam. There are many a hadith that talk about enjoining good and forbidding evil with which I would like to suffice with two of them. It's either the third or the fifth will leave for a different time and a different section. Allah subhanho wa Taala is messenger the Prophet Muhammad sallallahu alayhi wa sallam has said, By Allah, you will enjoin good and forbid evil. For if you don't, it is feared that Allah subhana wa Taala will send a punishment upon you, and then you will supplicate it to him and

Allah will not respond to you.

The Prophet Muhammad sallallahu alayhi wa sallam is giving a very clear warning to the Muslims.

That if you do not enjoin good and forbid the evil, then know that the punishment of Allah subhanho wa Taala is do upon you, at any moment, Allah subhanho wa Taala will send a punishment upon you.

And then even when that punishment comes, you will be supplicating to Allah subhanho wa Taala. But Allah subhanho wa Taala will not respond to you, and He will not answer your call. So along with Allah subhanaw taala being a rock man and Rahim, Aunty, possessor of all mercy, and Allah subhanho wa Taala being the most benevolent and the most kind and the most generous, if you leave off enjoining good and forbidding evil, know that it is one of the reasons why you will not be accepted. So often as Muslims, we supplicate to Allah subhanho wa Taala. Yet Allah subhana wa tada doesn't respond to our publications. And if this is something that happens regularly, look to yourselves. Is

it because you're not fearful of Allah? subhanaw taala? Is it because you're not cautious of His commandments and prohibitions?

Do you actually deserve to have your supplications answered? Usually you will find the answer when of yourselves. And also think back how many times you may have seen a fellow Muslim, not praying, but you didn't tell him to come to Salah. And likewise, you may have seen another individual smoking a cigarette or drinking yet you didn't take the time to prevent them from doing so? How many instances in our lives? Do we do? Did we see someone doing something wrong? Yet we took it as something lightly and just ignored it and let them be.

When we count these actions, you will see that they add up and this alone will know itself could be sufficient as to why Allah subhanho wa Taala may not answer our supplications.

Now in the second Hadith, the prophet muhammad sallallahu alayhi wa sallam, as we know was given this gift and this noble blessing known as Giovanni iconium, meaning that he was given concise speech, he was able to say something small that had a great and magnificent and extensive meaning to it. And this hadith that I'd want that I'd like to share with you today is from those Hadith, it is a hadith that has many lessons and many blessings, I guess you could say in another form that we can derive from them.

Allah's Messenger sallallahu alayhi wa sallam as narrated by Amanda and Bashir in Sohail Bukhari said that the example of a person who abides by the laws of Allah subhanho wa Taala, and his restrictions and a comparison or in comparison to those who disobey Allah subhanho wa Taala and don't abide by the laws and regulations of Allah subhanho wa Taala is like a group of individuals. And they draw lots as to where they shall sit upon a boat. So imagine you have a boat, and you have a group of individuals. These people want to decide where they would like to sit on this boat. Some of them want to sit on the top level, some of them want to sit on the lower level, they're unable to

decide. So they draw lots. So here the Prophet Muhammad sallallahu alayhi wa sallam is giving us an example, saying that you have two groups of people. One of them are those who live and abide by the laws of Allah subhanaw taala and another group that don't live and abide by the laws of Allah subhanho wa Taala. So they draw lots, some of them end up on top, while others end up on the bottom meaning as in they're inside of the ship itself. So the people who are in the bottom of the ship each time they want water, what can they do? Nothing. They have to go upstairs and ask the people upstairs to do

Get water for them. So these individuals will continue to go upstairs. And they will be burdensome upon the people who are upstairs. And likewise, it is burdensome upon the people downstairs as well as they have to continuously go upstairs. So one day, one of these smart individuals who's downstairs says that instead of going upstairs, I'll just think I'll just make a hole at the bottom of the ship. And that's where I'll get the water from.

So now the person that is upstairs, he is already burdened and annoyed. But just imagine, you have the option over here, either you can continue to get to this person water, or you let the person downstairs,

make a hole inside the ship. And as a result, sink the ship, what do you do? It is quite obvious, you continue to go and get water for this individual because if you don't, not only do the people downstairs drowned, but to the people on top as well will be drowned as well. So this is the example that Allah subhana wa Tada, His Messenger gives over here, that this is the example of those two people, that those who live by Allah subhanaw taala has laws and those that don't, those that don't are the ones who are, you know, attempting to make a hole at the bottom of the ship. Those that do abide by the laws of Allah subhanho wa Taala are the ones who grant to water for the people

downstairs. And likewise, they prevent them from making the hole inside of the ship. So all those messenger sallallahu wasallam goes on to say that if the people on the upper level left the people downstairs to do as they please, then they would have destroyed both parties, meaning both parties would have seen their own destruction. So this is the example of enjoining good and forbidding evil. Like I mentioned, there are many lessons and parables that can be derived from this Hadith of the Prophet salallahu alayhi wa sallam. But the point we're trying to get at is that yes, sometimes it is burdensome, preventing a person from doing evil. But know that when you prevent a person from

doing evil, not only are you benefiting that individual, you're preventing him from something bad. But Evil has a chain evil is continuous, that it will affect not only the person doing it, but others around them as well. So when you prevent a person from doing evil, you're creating a good place for yourself and a good place for those who needs to be reminded of the deen of Allah subhana wa Tada.

In terms of rulings pertaining to enjoining good and forbidding evil, what is the ruling upon it? This is that we mentioned where Allah subhanaw taala said, Let there be from you a group of people and Allah subhanho wa Taala, saying that you are the best of mankind? What do we understand from these two is, and likewise from the Hadith of the Prophet sallallahu alayhi wa sallam where he says, Whoever amongst you sees an evil let him change it by his hand. And if he is unable to then bite his tongue, and if he is unable to then let him hate it in his heart, and that is the weakest of him. And how do we understand these texts? putting them together, one can conclude that yes, enjoining

good and forbidding evil is compulsory upon each and every individual. But this was not the opinion of the majority. The majority of scholars have said that enjoining good and forbidding evil is what is known as fourth Keifa meaning that if a group of individuals take care of it, then the rest of the Muslims are relieved of that burden. But when one thinks of this, in particular, the most of the situations that we are in or will come to see are usually situations that are for dine, meaning that we will be in instances where no one else is there and the responsibility becomes our own. So no one else can take care of that obligation. But on occasion when there is a group of brothers, and one

group of brothers takes care of it, then the other group of brothers is relieved from this responsibility.

Now pertaining to conditions and principles pertaining to enjoying good and forbidding evil, then they are similar to other activity by the meaning that the very first condition is that it should be for the sake of Allah subhanho wa Taala like all absolutely bad, it requires a flawless it requires sincerity to Allah subhana wa tada as the Prophet Muhammad sallallahu alayhi wa sallam said, in the Mullah Lubin net, we're in America in the Marine MANOVA that indeed actions are by intentions and every man shall have that which intense, So likewise enjoining good and forbidding evil, even though it may be apparent and it may be what is desired that a person does it for the sake of Allah

subhanho wa Taala. Sometimes shavonne will come to you and say, you know if you prevent these people from doing something wrong, and the people see you, they will think that

You are a righteous individual.

This is how shaytan comes through us.

Allah subhanaw taala created this week and allowed us the and allow the whispers of shaitaan to affect us, this is how Satan will come to us and will whisper to us saying I do such and so, and people will consider you have a higher rank or leave so and so, or tell the people to do so and so and they will think that you are someone who has been granted knowledge and wisdom. But at the end of the day, all of our actions should be for the sake of Allah subhana wa tada and it is upon the Muslim to fight these whispers of shaitaan. So, the very first condition is it that it has to be for the sake of Allah subhanho wa Taala.

And likewise, it is something that requires knowledge. Now this knowledge that we speak of is divided into three categories when it comes to enjoining good and forbidding evil. Firstly, you have to have knowledge of what you are calling to or what you are forbidding from. And what this means is that if you're telling people to do something good, you have to make sure it is actually legislated in the religion of Allah subhanho wa Taala when we order the people to perform Salah

Do we know the actual proof for it. The proof for it is very simple Allah subhana wa tada says, Welcome is Salah, meaning that and establish the Salah. This is a simple ruling for it. But when it comes to the more details matter more detailed matters. Do you know the actual proof of what you are calling to? And do you have knowledge of what you're calling the people to and what you are preventing them from. So as you can see from this stipulation that enjoying the good and forbidding evil is not for anyone and everyone, but rather it is for those people who have been granted knowledge now doesn't always mean that you have to have a detailed proof. But sometimes a scholar a

fatwa scholar is often sufficient. So you can just get a photo from a scholar and show it to the individual. And it is not necessitated that you have a specific IR or specific Hadith to show them. So that is the first type of knowledge that is stipulated in enjoining good and forbidding evil. Secondly, you have to have knowledge of who you're calling to. The way you address an old man is not the way you would address a young child. Likewise, the way you would address someone educated is not the way you would address someone who was uneducated. Likewise, a person who has been practicing the religion of Islam for a long time, you will not treat him and address him as someone who has been

who has recently come back to the religion of Allah subhanho wa Taala. So you have to have knowledge of who you're calling to. And this will differ or vary or make your approach to them differ and vary. And thirdly, the third type of knowledge that you have to have in enjoining, good and forbidding evil, is knowing how to call the people to Allah subhanho wa Taala you have to know how to interact with people, you have to know how to talk with them, and you know have to know how to deal with them. As Allah subhanho wa Taala says whether lsvt big I've been Hekmati one more than huseyn, which I did on vendetti here accent that Allah subhanaw taala says, and call to the way of

your Lord with wisdom, and with kind and soft words. And then if they still disobey and turn away, then argue with them, and that which is good. So when it comes to knowledge, as you mentioned, there are three types of it when it comes to enjoying good and forbidding evil. The first of them is knowledge of what you're calling to. The second is knowledge of who you're calling to. And third is the knowledge of how to call within of itself. Now, the very last last ayah that I mentioned, Allah subhanaw taala talks about calling the people to his way to his Deen and to admonish them with the kind word and if it leads to argumentation, then let it be in a way that is good. Related to this

very point is my second or third point, which is gentleness. One of the conditions of enjoying good and forbidding evil is that the person who is doing this needs to be gentle and individual who is constantly and regularly harsh, the people will turn away from him and it will always or more than likely result in something which is negative as Allah subhanho wa Taala mentions, and many is from them is the ayah in salted Toba where Allah subhanho wa Taala says la caja Kumara Soloman and fusi komatsuna de monitoreo. How the sooner they can build more money now for Rahim, the Shah has been the end of the ayah or the point being from the end of the ayah. We're building What we need are all

for Rahim meaning that with the believers, he is compassionate and merciful towards them. So even the individual who is enjoying the good and forbidding evil needs to be kind and merciful to the people. And likewise, Allah subhanaw taala this messenger has said that nothing is instilled with gentleness except that it is beautified. So there are many ayat and a hadith

pertaining to gentleness and being soft with the people. This is not a topic on its own. But we understand the point that gentleness is the way to go when addressing people, an individual who is constantly harsh will not be successful in this call.

Thirdly, the person, an individual who is enjoying good and forbidding evil, he needs to be patient. Changing the state of an individual is not something that will happen right away an individual who smokes or drinks, he will not give it up on the very first try. But rather, this is something that will take time and it will take patience. So when you see someone doing something wrong, have patience with them, tell them one time, if you see doing a second time, tell them a second time, a third time. Likewise, continue to be patient. Never give up on that individual. And likewise, never let your frustration get the best of you. So as a die as a person who enjoys good and forbidding

evil, you need to be patient with the individual. And this was the Basia of lokman to his son, he said was Brahma or Saba and be patient upon that which befalls you meaning either from the trials of Allah subhana wa tada or either from the trials of the individuals.

Now a fifth point, and this is one of the most crucial points is the ability to look at masala and manifested and masala hanmer facet, or pros and cons are the benefits and the harms. And interesting story

that even

mentions from or about even taymiyah or Allahu taala is that even Tamia was in his land, and the tortures at that time were conquering that land. And him and one of his students were walking in the street. And they saw a group of tortures, who were drunk, and he continuously drank. So one of his students, he asked, yeah, I will abus the cornea of even tinier Will you not to prevent these people from drinking, knowing how great of a sin drinking is, and knowing of the great evils that drinking brings about, will you not prevent these people from drinking? Then even Tamia goes on to explain. And this is where the understanding of pros and cons are benefits and harms actually takes place. He

said that, yes, drinking is something evil, and it leads to much evil. But these individuals, when they drink, they're busy amongst themselves, they're usually just fooling around. And in that case, they were the targets of that time, they will drink and they will generally display cards, you know cards, as in poker, or blackjack, those type of things. They had their own games with that were with cards, so they would drink and play cards. So we said yes, this is something evil, but look at the state, if they were they were not drinking and not busy with their games, what would they be doing, they will be killing the Muslims, they will be raping the women and they will be stealing from the

people. So, an individual needs to weigh the pros and cons of when to forbid evil. Sometimes you can forbid an evil and it will lead to a greater harm as in this case, and in such a situation it is better off to leave off the forbidding of evil, but that is something we will get onto in a little bit later on.

So now,

looking at masala and my Firstly,

this is how the different rulings of enjoining good and forbidding evil will take place. When the pros are the benefits of enjoying good and forbidding evil are greater than it is something compulsory that has to be done.

Now if the evils are greater than the good, it is clear. As we saw from the story of Ibn taymiyyah Rahim Allah tala, that one should leave off forbidding evil if it leads to something greater or a greater form of evil. Now what happens if

it is equal, you have a good that will come out of it. And likewise, an evil that will come out of it. The scholars differed in two opinions over here. One, the group of scholars said that you should leave it because there is no good that can come out of it or no evil or likewise the good and evil that comes out of it is equal. So you should just leave the situation because there really isn't a better situation or scenario that can come out of it. Another group of scholars said no, there is a concept in the Sharia principle in the Sharia that states Dural love Sara Olam and gentlemen Muslim, meaning that the preventing of evil is greater and more important and has more rights than the

enjoining of good. So even though no clear good may come out of it, as long as the evil is prevented, then it is better to forbid against that evil.

So now as we discussed these

store the concept behind the talk today is examples of the Sahaba, the Allahu taala and whom and how they prevented evil. And this was just an introduction to two stories I would like to share with you Bismillahi tala of how the companions of the Prophet Muhammad sallallahu alayhi wasallam prevented evil and made encounter of Moncure during their times.

The first is a story that has two great scholars of Islam, two great companions of the Prophet Muhammad sallallahu alayhi wasallam. And with the lights other, we will try to derive as many lessons from the story as possible.

Abu Musab Ashanti radi Allahu taala, and a great and illustrious companion from the focus of the companions, from the great narrators of the companions, a scholar in his own right, used to come and wait outside the door of a bin Mr. odorata Allahu taala, and who at foger time and when they've been Massoud would come out, he would take this opportunity to ask him any questions or to get any advice from him. So Abu Salah Shakira the Allahu taala who narrates that one day he came to our beloved Miss oder the Allahu taala. And he saw another group of students there, he asked them has a black man come out yet a wonder of man is Abdullah bin mustard. And they said, No, he has not. So Abu

Salah, sorry, he waited until Abdullah came out. And when he came out, he said, Yeah, man, I have seen something in the machine, which in its appearance, it looked great and it looked good. But in my heart, it felt I felt that it was evil. So absorbing this, oh, god, Allahu taala. No, he said, Yeah, bamboo. So what is it that you saw in the mustard and about Moosa, he replied, that if you live, you will see it with your own eyes.

So they continue to walk in towards the mustard. And when they arrived to the mustard, there were several small circles. And each circle had a leader, where one leader would say, say Alhamdulillah 100 times, and they would throw pebbles, until they reached 101, under leader would say, say Allahu Akbar 100 times, and they would continue to do so until they reached 100. Now another group, they would say, Subhana, Allah 100 times, and they will continue to do so until they reached 100. And a fourth group, they will say that either hand Allah, and they will continue to do so until they reached 100. Now I've dealt with Mr. o de la de la hutan, who he watched this. And he just observed

the people first trying to see what they were doing, and trying to see how they would go about it and trying to understand who was the one who initiated this? And who was the one who began this? And then finally, he gets up and says, oh, Omar, Mohammed Omar of Muhammad, how soon you have come to your destruction, meaning how soon you have destroyed yourselves. Now just look, what are these people doing? They're sitting in the masjid, and the house of Allah subhanaw taala. And they were making Vicar of Allah subhanaw taala. And then notice the words of Abdullah bin Masood. He said how soon you have come to your destruction. And we'll touch on this within the hits Allah in a little

bit. He said how you counted your sins, it would have been better than what you are doing. Indeed, the clothes of the Prophet Muhammad sallallahu alayhi wa sallam are still intact. The vessels that he used to eat and drink from have not cracked yet you have come to your own destruction. So the people who were sitting there they said, Yeah, Baba Rahman. We did not intend from this, except it would mean that we were only doing this because we thought it was good. Then Abdullah Abdullah, who Thailand who he replies willingly and how many people intend to do good, but they failed to reach it.

So he the story, it ends over there that oblivion Masuda della hota, Lando prevented the people from doing this act of vigor this act of what seems to be to be a bother, but it was actually an innovation.

And the lessons derived from the story are several. Firstly, from the concepts that we discussed earlier, is that the person who is enjoying good and forbidding evil needs to have knowledge of the load of the mess. Oh God, Allahu taala. He needs no introduction. He was from the greatest and most knowledgeable of the companions, one of the individuals who narrated the most Hadith from the Prophet sallallahu alayhi wa sallam. So he definitely had knowledge of what he was calling to, in this case, preventing the people from innovation. Likewise, knowing who the people were, we mentioned that Abdullah massada, the Allahu taala and who he observed

To the people for a while, he gots to see what they were doing and who their leaders were and what their gathering was all about. So he observed who he was calling to. And thirdly, in terms of how to call the people.

In our times today, we often hear the word hikma when calling the people too good and forbidding them from evil. We always hear that you should have hikma you should be more gentle, and you should be more lenient with the people. Now, as a general principle, we mentioned that gentleness is the way to go. But at certain times, there is a moment where you will need to be harsh. And likewise, I mentioned previously, as well, that the way you treat a brother who is new to Islam is not the way you would treat someone who has been practicing for a while. So here is where we see the implementation of this. These people they lived during the time of the companions, rhodiola hota,

Lancome, they have easy access to knowledge, and they have been Muslim, they were raised upon Islam, they were not really raised upon a religion, foreign to them, or foreign to Islam, where they didn't know the rulings of Islam from the get go. And this is why even must order the Allahu taala, who had the ability to be harsh with them, because he knew that they were not new to the religion where they didn't know any better, but rather they had strayed. And they've been much older on the Allahu taala. And who thought and in this case was correct in choosing a tone of harshness. So even though gentleness is the way to go, and sometimes it is appropriate to be harsh, as well, as we can see

over here.

Then even much older are the Allahu taala, who establishes a very important point over here as well, when he said that how many people and tend to do good, but they fail to reach it.

as Muslims, we realized and we know that the good intention is not enough. Sometimes we make intentions to do things which we fail to fulfill those intentions. And on the odd occasion, if we don't fulfill those intentions, it is okay.

But for the vast majority of things when we need when we intend to do good, and we intend to stay away from evil, it is something we have to be adamant upon, and as people fulfill and put into action, and this is what the Allahu taala is making clear to us that even though you may have a righteous intention, this will not save you at all times. And lastly, even miss odorata Allahu taala, who in his wisdom, and in his experience with the Prophet Muhammad sallallahu alayhi wa sallam, he advised them. And this is something that is very key and important when telling a person to stay away from something or forbidding them from evil is to give them an alternative. As we know

in the sheary of Allah subhanho wa Taala Allah subhanho wa Taala created the halal and the haraam and the haraam, even though i times it may me It may be more beautified and it may be more attractive, and it may be more appealing. Allah subhanho wa Taala has always made it its halaal substitute even better, better for you in this life and better for you in the hereafter as well. So in the Allahu taala when he prevented these people from this elevated form of Vicar that they were doing, what was the substitute that he told them, he said, how you counted your sins at would have been better for you. Meaning that make more rock above yourselves. Bring yourself to accountability,

think about all the things that you have committed. And think about all the times you have disobeyed Allah subhanho wa Taala if you just had regret over the sins that you committed, and the amount of times you disobeyed Allah subhanho wa Taala. This would bring you even closer to Allah subhanho wa Taala, then this innovative form of liquor that you are performing. And this is something very important to keep in mind that even as those individuals when we perform when we prevent people from from performing evil, we should always have some sort of substitutes to offer them. And our times when our youth suffer from music, and they suffer from drinking and from smoking, and they suffer

from illicit relationships with the opposite gender, we need to offer them solutions. We can't just tell them this is haram and that is haram, but rather we need to make available for them solutions for that is when you will truly grant them a solution and you will surely make better their situation. So this is the first story or the first example of enjoining good and forbidding evil from the companions or the Allahu taala. And

secondly

is a famous debate that took place in Islam. And that was between a boss about the Allahu taala and who and the coverage

to give a brief background into the story.

We know that the coverage, a set a DVD set of Islam, they killed a minority Allahu tangan, who the third Khalifa, they went and they killed him. And likewise, as time went on from the time of mine, until the title of it and a bit after they continued to get stronger, up until a time came where the Muslims actually had to fight them during the Battle of not one.

So that is a brief background as to how this debate is taking place.

The army of the average at this time is getting stronger and stronger. We have roughly about 6000 people, and they're about to attack the Muslims. And even above the Allahu takahama he realizes this. So he says to Allah, Allah, Allahu taala, who was the belief at that time? Yeah, ameerul momineen. And it's time for slaughter, I would prefer that you delayed select the Lord. So I can go and speak to the average. And that perhaps, you know, some of them may be guided at my hands. So, earlier the Allahu taala, he said, You know, I feel for you. So I would prefer if you didn't go, even our boss or the Allahu taala, who says that I am an individual who has been gentle with the

people not have have I have not done any harm to anyone, nor Has anyone done harm to me, meaning that I cannot see anything evil coming out of this meaning that I do not fear of them attacking me. So Anuradha Allahu taala, who he gives permission to I've been abuzz.

So I've been abuzz. He gets to the hostage, and he says, you're getting ready to attack the believers. Before you do so. Please let me discuss with you why you differ with the companions of the Prophet Muhammad sallallahu alayhi wa sallam, and why you don't recognize that he left of Allah, Allah The Allahu taala. And so they said, We have three grievances. empanada said Allahu Allahu, he says, I'm listening. Please tell me what your grievances and your problems are with Allah, Allah, the Allahu taala. And who and those who follow him.

They said, ruling is only for Allah subhanho wa Taala, meaning it is only the right of Allah subhanho wa Taala to judge mankind. Now, what they're referring to over here is when the problem between Ali and Mao era, the Allahu taala and Homer took place, they each chose an arbitrator that would defend or that would discuss and represent each side. Ollie had a representative, representative and Mao era de la huhtala, who had a representative. So each representative went and they spoke and they were chosen to make a decision. So meaning that they were given some sort of ruling and the whole age, they didn't agree with this. They said that ruling is only for Allah

subhanaw taala. And they should have gone back to the book of Allah subhanho wa Taala alone.

So even abus says, Okay, do you have any other grievances? And they said, Yes, we have a second grievance. Our second grievance is that earlier, the Allahu taala, who he took part in the battle, and nor did he take the people who lost the battle as slaves, and nor did he take their wealth was as one of the rulings of battle is that those who lose or those who are taken over their wealth becomes a property of the Muslims ideology, Allahu taala, who when he took part in the battle, he didn't do this.

When we come to the answers that we've now got, we'll see why he didn't do this. So when a boss says, Okay, I understand. Do you have any other grievances? They said, Yes, we have another grievance. Our other grievance is that are the are the Allahu anhu

when he

was making an agreement, he chose not to put the title ameerul momineen. And if he is not ameerul momineen, then he is amiral caffiene. Look at their their logic, very starshine is very staunch and adamant, and not having any objectivity as to what's going on. So bonobos are the Allahu taala who he remains calm and patient and he says, Do you have any more grievances? They said no, that is it for the time being. So he said, As for your first grievance, ruling is indeed only for Allah subhanaw taala. But when to work, but when individuals are appointed, and they rule by the ruling of Allah subhanho wa Taala. This is something permissible

In fact, at times it is recommended. And he mentioned two instances in the Quran, where Allah subhana wa tada recommends individuals be chosen for arbitration. The first instance is when a person has gone for hygiene Amara, and obviously, it's not very relevant in our times today, because the concept of hygiene, Nomura has become a lot easier. And food is provided almost everywhere. But back in the day, food was not provided. So they had to provide to their own food. So the first instance where you would choose an arbitrator is if you were in the state of Iran, and you killed an animal, then it was up to two arbitrators to decide what your equivalent of sacrifice would be.

Because when you go out into the desert, you know, you may find animals that are not commonly found in farms. So you can't say that your punishment of killing a large lizard is, you know, finding another large lizard and killing it as a punishment, it is just not logical OR sensible. So they would decide that which formed animal would be the equivalent, and they would have to buy that animal and sacrifice it. And this would be their punishment. So this is where Allah subhanho wa Taala tells the believers to choose an arbitrator and a representative to make a decision. The second scenario is when you have a husband and a wife, and you decide in our times that this doesn't

regularly take place, when you have a husband and a wife, and they have marital problems amongst themselves. They just don't get along. And they're thinking about separation. Does that mean they should separate right away as that is the conclusion that they came to? No, this should not be the first step. But rather, one of the larger steps that should take place is that two individuals should be selected one from the husband side and one from the website where they can come together and solve the problems of the husband and the wife and divorce should be the absolute last possible solution. And sadly, this is something that we need to revive in our societies, that when a husband

and wife don't get along at the very first step, or the very first solution that they are generally offered is to separate into divorce. islamically divorce is the last thing that should take place. And this form of arbitration should be implemented. So I've been abuzz says here you have Allah subhanho wa Taala, saying that you should seek arbitration from mankind in these two instances. And this is in something small. Now how about in something as big as saving the lives of many Muslims and the lives of many companions? Remember, they're referring to the battle that is taking place between Mongolia and on the Euro, the Allahu taala, and Homer. Now who can prevent it that battle is

that not greater than a husband and a wife and an animal that is killed during the state of Iran? They said, Indeed, and they asked them, Do you accept my argument and submit to it? And they said, Yes.

Then secondly, we mentioned that the coverage said that we don't agree with a bus, or were to be hauled into contempt for the Allahu anhu that he went into a battle. And he did not take the losers as captives, nor did he take

their wealth. Now, what the coverage we're referring to over here was the battle that happened between Ali and I shadowed the Allahu taala and her and her group.

Now, again, to get into the discussion as to why this battle took place, and the battle between the alien mafia, that's a history lesson on its own in several tops. But to keep it concise, this is a battle that took place. And

for me, it's Ali Ali Guardiola Wu Tang clan whose party was victorious. And he did not take the party of Ayesha as slaves, nor did he take any of their wealth. So I mean, abasa de la nanhu. He says, Would any of you ever take your mother as a slave?

They said, No, he had been abuzz. How about would you take any of the wealth of your mother without any just cause and they said no Yamuna bus would never do that. So he said, How about I shadowed the Allahu Tanana? Is she not the mother of the believers when she noted the wife of the Prophet Muhammad sallallahu alayhi wa sallam. So how can you take her and her party as a slave? And how can you take her wealth as your wealth? He said, you now submit to what I claim and you submit to my argument, and they said yes, even above us. We submit your claim. Our sorry, we submitted your argument. Then as for the third

argument, we mentioned that the coverage they stipulated and stated that earlier of the Allahu taala and who he took away the title and forfeited the title of Amira meaning in one of the instances so thus

He has to be either amirul momineen or ameerul caffrey. And in the eyes of the college at that time, he was a middle capitalist, and that is why they were stripping, waging war against the Muslims. So in other words, the Allahu taala and who he said to the companion, he said to the forage, which of the two is greater is Muhammad sallallahu alayhi wa sallam greater or is it Allah The Allahu taala, who greater? Muhammad sallallahu alayhi wa sallam is obviously greater. And this is what the cottage concluded to they said in August, without a doubt Mohammed is greater. So he said, during the Battle of the beer, when the Prophet Muhammad sallallahu alayhi wa sallam met with the Quraysh and they

were signing the treaty and the agreement, or the or the Allahu taala, who was the very individual whom the Prophet sallallahu alayhi wa sallam selected to write.

And the he said to earlier the Allahu taala, and who, right, Muhammad, the Messenger of Allah, the son of Abdullah, and then the treaty goes on the court he said, that if we submit it to the fact that you will be the Messenger of Allah, we will not need this treaty in the first place. We do not concur with the fact that you are the Messenger of Allah, so get rid of it. So the Prophet Muhammad sallallahu alayhi wa sallam he said, the test, deification of Allah subhanho wa Taala, that I am the messenger of Allah subhanho wa Taala is sufficient. So take away, Mohammed, the Messenger of Allah, the son of Abdullah, and put Muhammad the son of Abdullah and continue with the treaty. So here we

are at the Allahu anhu with his own hand, and his own as a witness on his own. He did exactly what the prophet sallallahu alayhi wasallam did. There was an instance where he had to remove the title of a middle momineen from himself, and he chose to do so. So now if someone who is greater than or legal Allahu taala, who can take away the named messenger of Allah, then how about someone who just takes away the title of a middle minion, which of the two is greater? So they said, the Messenger of Allah, so he said, Would you then criticize the Messenger of Allah sallallahu alayhi wa sallam for doing so with all his companions followed him. Then they said, no, then even at bustled Allahu

taala, and who he said, they accepted my argument, and 2000 out of the 6000,

returned with me to the camp of Ali, or the Allahu taala. No, and as for the remainder, then we fought them in the Battle of the hard one. Now, this was a long story, and generally long stories have the most lessons to be derived from them. But seeing that I, my time is running out, you know, I can see some brothers falling asleep already. But inshallah

I'm seeing that my time is running out, we'll try to limit some of the lessons that are derived from this story.

Lesson number one, that

all individuals needs to have a proper understanding of this Deen.

Now, one, this does not necessitate that you have to become a scholar, or a student of knowledge, this is not necessitate it. But you have to have the correct understanding of this Dean, we see that when we burn the worst or foundation foundational problems would be what it is that he lacked the correct understanding of this Deen that even though they lived during the time of the companions of the LA hotel and home, they had generated an understanding of Islam that was devious, and was far away from the understanding of the companions or not the Allahu taala. And so one, it is very important to make sure one has a correct understanding of this theme. And just as the average had

the companions to turn back to, in our times, we have the scholars and the students of knowledge to turn back to. So anytime you may have a problem of understanding something in the religion, take it back to the students of knowledge and take it back to the scholars of Islam.

Secondly, we see from this the objectivity, and fairness that an individual needs to have

that an instance may occur, where you are surrounded by people who just do not want to understand you, and you do not listen want to listen to what you have to say, and they are at war with you and they want to kill you. This does not mean that you should lose your fairness and your objectivity.

And weigh the way we see this is when a when a bus or the Allahu taala on who he dealt with the shortage. He always kept him kept on asking them, do you have any grievances? And then he would listen to the agreements. And then after they were done, he would ask them again, do you have any further grievances, and he gave them a fair chance to speak. And if you're a chance to explain themselves, the one that should always have fairness and objectivity when dealing with an opposing party, even if they want to harm you. And this is one of the major lessons that is derived from the

story.

Another major lesson that is derived from the story is the importance of Salah in German. Now, from this story, we're generally deriving lessons pertaining to

our mouth when the handed Moncure but from the story of an apostle or the Allahu talanoa we can derive the importance of salah and Gemma, even Abbas Allahu taala, who he valued salah and Gemma and so much that he told earlier the Allahu Allahu Yamuna meaning Can you delay the Salah just for a little bit, so that I may go and deal with the forage. He asked him and requested him Yeah, a little more money. Can you delay this online Gemma, so are they are they allowed and who granted him permission and they deleted the Salah, they delayed the Salah, so that even though the Allahu taala, no can go and deal with them. Now, even abus he was dealing with people who wanted to kill him. He

didn't know what would happen. But he still remembered the greatness and importance of Salah in JAMA. And this is something great to remember. And this is one of those distinguishing characteristics and qualities that made the Sahaba the Allahu taala him so superior is a constant remembrance of Allah subhanho wa Taala and their constant remembering, of wanting to improve themselves and facilitating their path to gender and wanting to do good that even in such a situation where one may be excused from playing in JAMA, he said to Ali Ali Ali, please delay the JAMA so that I may take part in it. The next is that one needs to have a correct understanding of

how to debate and argue with people when Allah subhanho wa Taala says, or Jaiden Hongbin that he oxen and argue with them in that which is good.

This is the way to do it. That it doesn't mean you're arguing and debating with someone, you're lifting up chairs and throwing at them and they're taking off their shoes, and they're throwing it at you. This is not the way to debate an argue, but with tranquility, and with peace and being calm. This is the way that we discuss with individuals and we debate matters with knowledge and with tranquility. And let me next last slipped out because last is coming up with the next point is that

as a person, and as an individual, and as a Muslim, and as a member of society, you need to learn to mix with the people, you will be with individuals with whom you like and you will be with those individuals whom you dislike, as an individual. And as a member of society needs to learn to live with both of them. That Yes, there are people you dislike, what at one time or another, you will have to deal with them. So know how to deal with them. And this is how we see it when a bus or the Allahu taala who was that he had to deal the hardest. They wanted to kill him. And he wasn't too fond of them either. Because of the great corruption and foresight that they had caused. Yet even

our boss looked at the pros and the cons. And then he said, Yes, this is something I should do. And lastly, this is a last point before we end off

is that there is no harm and nothing wrong with an individual appointing himself for something if he is qualified to do so. Oftentimes, I don't know how frequently this occurs over here. But maybe in the university scenario, it comes time for salah and the brothers are there no one wants to lead Salah you may have one or two brothers who are a father of the Quran and know how to recite the Quran. And then you have other individuals who are new to the deen and new to practicing Islam. They don't know how to recite the Quran. So no one steps forward. And eventually one of the individuals who doesn't know how to lead by indecision, how to recite ends up stepping forward and leading the

Salah, this is incorrect, a person is qualified for something, he should step forward and do the job. And this is what we see from a bas are the Allahu taala I know that he was qualified to discuss and debate with the average. And thus he went forth and he appointed himself and he took it upon himself. And this is another point of we need to be individuals who initiate and not individuals who just react when you have an ample opportunity to do some sort of good, Hey, be hasty towards it, run towards it. Don't just think back and you know, maybe someone else can do it. Or I can do it at another time. But rather be hasty and be enthusiastic about the good that you can do. So these are

two key examples from the Sahaba the Allahu taala home from the many examples that exist of their enjoining good and forbidding evil. And I pray Allah subhanho wa Taala grants us the wisdom that they had, and grants us the knowledge and the actions that they had and that he unites

Our hearts as he had united their hearts, and He grants this agenda, just as Allah subhana wa Taala promised agenda, satanic alohomora, behind the shadows in the land, as Dr. Rocha

you will see it with your own eyes.

So they continue to walk in towards the machine. And when they arrived to the machine, there were several small circles. And each circle had a leader, where one leader would say, say Alhamdulillah 100 times, and they would throw pebbles until they reached 101, other leader would say, say Allahu Akbar 100 times, and they would continue to do so until they reached 100. Now another group, they would say, Subhana, Allah 100 times, and they will continue to do so until they reach 200. And the fourth group, they will say that either hide the law, and they will continue to do so until they reached 100. Now, Abdullah, witness, oh, there are the Allahu taala on who he watched this. And he

just observed the people first trying to see what they were doing, and trying to see how they would go about it, and trying to understand who was the one who initiated this? And who was the one who began this. And then finally, he gets up and says, Omar, Mohammed Omar of Muhammad, how soon you have come to your destruction, meaning how soon you have destroyed yourselves. Now just look, what are these people doing? They're sitting in the machine, and the house of Allah subhanaw taala. And they were making Vicar of Allah subhanaw taala. And then notice the words of our beloved Massoud. He said how soon you have come to your destruction. And we'll touch on this within nights in a little

bit. He said how you counted your sins, it would have been better than what you are doing. Indeed, the clothes of the Prophet Muhammad sallallahu alayhi wa sallam are still still intact. The vessels that he used to eat and drink from have not cracked, yet you have come to your own destruction. So the people who were sitting there they said, Yeah, Bob the ramen. We did not intend from this, except it would mean that we were only doing this because we thought it was good. Then Abdullah must order the Allahu taala and who he replies willingly. And how many people intend to do good, but they failed to reach it.

So he the story, it ends over there that oblivion Masuda de la hota, Lando prevented the people from doing this act of vigorous act of what seems to be to be a bother, but it was actually an innovation.

And the lessons derived from the story are several. Firstly, from the concepts that we discussed earlier, is that the person who is enjoying good and forbidding evil needs to have knowledge of the load of the mess, oh God, Allahu taala. He needs no introduction. He was from the greatest and most knowledgeable of the companions, one of the individuals who narrated the most Hadith from the Prophet sallallahu alayhi wa sallam. So he definitely had knowledge of what he was calling to, in this case, preventing the people from innovation. Likewise, knowing who the people were, we mentioned that Abdullah, the Allahu taala, and who he observed the people for a while, he got to see

what they were doing and who their leaders were and what their gathering was all about. So he observed who he was calling to. And thirdly, in terms of how to call the people.

In our times today, we often hear the word hikma when calling the people too good and forbidding them from evil. We always hear that you should have hikma you should be more gentle, and you should be more lenient with the people. Now, as a general principle, we mentioned that gentleness is the way to go. But at certain times, there is a moment where you will need to be harsh. And likewise, I mentioned previously as well, that the way you treat a brother who is new to Islam is not the way you would treat someone who has been practicing for a while. So here is where we see the implementation of this. These people they lived during the time of the companions, rhodiola hotel

and home, they have easy access to knowledge, and they have been Muslim, they were raised upon Islam, they were not really raised upon their religion, foreign to them or foreign to Islam, where they didn't know the rulings of Islam from the get go. And this is why even the Allahu taala who had the ability to be harsh with them, because he knew that they were not new to the religion where they didn't know any better, but rather they had strayed, and they've been much older the Allahu taala and who thought and in this case was correct in choosing a tone

harshness. So even though gentleness is the way to go, is sometimes it is appropriate to be harsh as well, as we can see over here.

Then even Masada Rog Allahu taala, who establishes a very important point over here as well, when he said that how many people tend to do good, but they fail to reach it.

as Muslims, we realize and we know that the good intention is not enough. Sometimes we make intentions to do things, but we fail to fulfill those intentions. And on the odd occasion, if we don't fulfill those intentions, it is okay.

But for the vast majority of things when we need when we intend to do good, and we intend to stay away from evil, it is something we have to be adamant upon, and as people fulfill and put into action, and this is what it must be Allahu taala, who is making clear to us that even though you may have a righteous intention, this will not save you at all times. And lastly, even much older of the Allahu taala, who in his wisdom, and in his experience with the Prophet Muhammad sallallahu alayhi wa sallam, he advised them. And this is something that is very key and important when telling a person to stay away from something or forbidding them from evil is to give them an alternative. As

we know in the story of Allah subhana wa tada Allah subhanho wa Taala created the halal and haram and the haraam, even though at times, it may me It may be more beautified, and it may be more attractive, and it may be more appealing. Allah subhanaw taala has always made it its halaal substitute even better, better for you in this life, and better for you in the hereafter as well. So you've been missed, oh God, Allahu taala. And when you prevented these people from this integrated form of Vicar that they were doing, what was the substitute that he told them, he said, how you counted your sins, it would have been better for you, meaning that make more rock above yourselves,

bring yourself to accountability, think about all the things that you have committed. And think about all the times you have disobeyed Allah subhanho wa Taala. If you just had regret over the sins that you committed, and the amount of times you disobeyed Allah subhanho, wa Taala, this would bring you even closer to Allah subhanho wa Taala, then this integrated form of record that you are performing. And this is something very important to keep in mind that even as those individuals when we perform, when we prevent people from from performing evil, we should always have some sort of substitutes to offer them. And our times when our youth suffer from music, and they suffer from

drinking and from smoking, and they suffer from illicit relationships with the opposite gender, we need to offer them solutions. We can't just tell them, this is how I'm and that is how long, but rather, we need to make available for them solutions for that is when you will truly grant them a solution, and you will surely make better their situation.

So this is the first story or the first example of enjoining good and forbidding evil from the companions of the Allahu taala. And

secondly,

is a famous debate that took place in Islam. And that was between a bonobos about the Allahu taala and who and the coverage.

To give a brief background into the story. We know that the coverage, a set a DVD set of Islam, they killed Othman or the Allahu taala. And who the third Khalifa, they went and they killed him. And likewise, as time went on, from the time of mine, until the time of it and a bit after they continued to get stronger, up until a time came where the Muslims actually had to fight them during the Battle of not one.

So that is a brief background as to how this debate is taking place.

The army of the average at this time is getting stronger and stronger. We have roughly about 6000 people and they're about to attack the Muslims. And even above the Allahu tangalooma he realizes this. So he says to Allah, Allah The Allahu taala, who who is the Khalifa at that time, yeah Amira meaning and it's time for schelotto door. I would prefer that you delayed salata, Lord, so I can go and speak to the average and that perhaps, you know, some of them may be guided at my hands. So, earlier the Allahu taala he said, You know, I feel for you. So I would prefer if you didn't go, even our bus or the Allahu taala who says that I am an individual who has been gentle with the people not

have have I have not done any harm to anyone, nor Has anyone done harm to me, meaning that I cannot see anything evil coming out.

This meaning that I do not fear of them attacking me. So are the Euro, the Allahu taala. And who he gives permission to I've been a bus.

So I've been abuzz. He gets to the hostage, and he says you're getting ready to attack the believers. Before you do so. Please let me discuss with you why you differ with the companions of the Prophet Muhammad sallallahu alayhi wa sallam, and why you don't recognize that he left of Allah Allah The Allahu taala. And so they said, We have three grievances. empanada the Allahu Allahu he says, I'm listening. Please tell me what your grievances and your problems are with Allah, Allah, the Allahu taala. And who and those who follow him.

They said, ruling is only for Allah subhanho wa Taala, meaning it is only the right of Allah subhanho wa Taala to judge mankind. Now, what you're referring to over here is when the problem between Ali and Mao era, the Allahu taala and Homer took place, they each chose an arbitrator that would defend or that would discuss and represent each side. Ali had a representative, representative and Mao era, the Allahu taala, who had a representative. So each representative went and they spoke and they were chosen to make a decision. So meaning that they were given some sort of ruling and the whole age, they didn't agree with this. They said that ruling is only for Allah subhanaw taala. And

they should have gone back to the book of Allah subhana wa tada alone.

So even abus says, Okay, do you have any other grievances? And they said, Yes, we have a second grievance. Our second grievance is that earlier, the Allahu taala, who he took part in the battle, and nor did he take the people who lost the battle as slaves, and nor did he take their wealth. Because as one of the rulings of battle is that those who lose or those who are taken over their wealth becomes the property of the Muslims ideology, Allahu taala, who when he took part in the battle, he didn't do this.

When we come to the answers that we've Nagas we'll see why he didn't do this. sermon. advices. Okay, I understand. Do you have any other grievances? They said, Yes, we have another grievance. Our other grievance is that earlier of the Allahu anhu

when he

was making an agreement, he chose not to put the title ameerul momineen. And if he is not ameerul momineen, then he is amiral caffiene. Look at their logic, very starship is very staunch and adamant. And not having any objectivity as to what's going on. So be Nagas are the Allahu taala, who he remains calm and patient. And he says, Do you have any more grievances? They said, No, that is it for the time being. So he said, As for your first grievance, ruling is indeed only for Allah subhanaw taala. But when to wait, but when individuals are appointed, and they rule by the ruling of Allah subhanho wa Taala. This is something permissible, and in fact, at times it is recommended. And

he mentioned two instances in the Quran, where Allah subhana wa, tada recommends individuals be chosen for arbitration. The first instance is when a person has gone for hygiene omura. And obviously, it's not very relevant in our times today, because the concept of hygiene omura has become a lot easier. And food is provided almost everywhere. But back in the day, food was not provided. So they had to provide their own food. So the first instance where you would choose an arbitrator is if you were in the state of Iran, and you killed an animal, then it was up to two arbitrators to decide what your equivalent of sacrifice would be. Because when you go out into the

desert, you know, you may find animals that are not commonly found in forms. So you can say that your punishment of killing a large lizard is, you know, finding another large lizard and killing it as your punishment. It is just not logical OR sensible. So they want to decide that which formed animal would be the equivalent, and they would have to buy that animal and sacrifice it and this would be their punishment. So this is what Allah subhanho wa Taala tells the believers to choose an arbitrator and the representative to make a decision. The second scenario is when you have a husband and a wife, and you decide in our times that this doesn't regularly take place when

When you have a husband and a wife, and they have marital problems amongst themselves, they just don't get along. And they're thinking about separation. Does that mean they should separate right away as that is the conclusion that they came to? No, this should not be the first step. But rather, one of the larger steps that should take place is that two individuals should be selected one from the husband side, and one from the website where they can come together and solve the problems of the husband and the wife and divorce should be the absolute last possible solution. And sadly, this is something that we need to revive in our societies, that when a husband and wife don't get along,

at the very first step, or the very first solution that they are generally offered, is to separate enter the divorce islamically divorce is the last thing that should take place. And this form of arbitration should be implemented. So have been above says, Here you have Allah subhanho wa Taala, saying that you should seek arbitration from mankind in these two instances. And this is in something small. Now how about in something as big as saving the lives of many Muslims and the lives of many companions? Remember, they're referring to the battle that is taking place between Mongolia and on the Euro, the Allahu taala. And

now we can prevent that battle is that not greater than a husband and a wife, and an animal that is killed during the state of Iran? They said, Indeed, and they asked them, Do you accept my argument and submit to it? And they said, Yes.

Then secondly, we mentioned that the coverage said that we don't agree with a bus, or were to be hauled into contempt earlier, the Allahu anhu that he went into a battle, and he did not take the losers as captives, nor did he take

their wealth. Now, what the coverage we're referring to over here was the battle that happened between Ali and I shadowed the Allahu taala and her and her group.

Now, again, to get into the discussion as to why this battle took place, and the battle between Ali and Mahalia does a history lesson on its own in several tops. But to keep it concise, this is a battle that took place and

formats. Alia Aligarh, the Allahu taala and whose party was victorious, and he did not take the party of Ayesha as slaves, nor did he take any of their wealth. So I've been asked the Allahu taala, who he says, Would any of you ever take your mother as a slave?

They said, No, he had been averse. How about would you take any of the wealth of your mother without any just cause? And they said no Yamuna bus would never do that. So he said, How about I shadow the Allahu Tanana? Is she not the mother of the believers? Was she not the wife of the Prophet Muhammad sallallahu alayhi wa sallam. So how can you take her and her party as a slave? And how can you take her wealth as your wealth? He said, do now submit to what I claim and do submit to my argument. And they said yes, even above, we submit your claim. Our story was submitted to your argument. Then as for the third

argument, we mentioned that the coverage they stipulated and stated that Ali are the Allahu taala, and who he took away the title and forfeited the title of Amira meaning in one of the instances, so thus, he has to be either amirul momineen or amiral caffrey. And in the eyes of the Harada, at that time, he was a middle category, and that is why they were stripping, waging war against the Muslims. So in other words, the Allahu taala and who he said to the company, he said to the average, which of the two is greater is Muhammad Sallallahu wasallam greater, or is it the Allahu taala? Who greater? Muhammad sallallahu alayhi wa sallam is obviously greater and this is what the cottage concluded to

they said in August, without a doubt Mohammed is greater. So he said, during the Battle of the BIA, when the Prophet Muhammad sallallahu alayhi wa sallam met with the Quraysh and they were signing the treaty and the agreement or the or the Allahu Tanana was the very individual whom the Prophet sallallahu alayhi wa sallam selected to write.

And the he said to earlier the Allahu taala, and who, right, Muhammad, the Messenger of Allah, the son of Abdullah, and then the treaty goes on the court he said, that if we submit it to the fact that you were the Messenger of Allah, we will not need this treaty in the first place. We do not concur with the fact that you are the Messenger of Allah, so get rid of it. So the Prophet Muhammad sallallahu alayhi wa sallam he said, the test ification of Allah subhanho wa Taala that I am the messenger of Allah subhanho wa Taala is sufficient. So take away Mohammed, the Messenger of Allah, the son of Abdullah and port Mohammed, the son of a bola and continue

With the treaty, so here are the are the Allahu taala, who with his own hand, and his own, as a witness on his own, he did exactly what the prophet sallallahu wasallam did. There was an instance where he had to remove the title of a middle momineen from himself, and he chose to do so. So now if someone who is greater than Aligarh, Allahu taala, who can take away the named messenger of Allah, then how about someone who just takes away the title of a needle and what we need, which of the two is greater? So they said, the Messenger of Allah, so he said, Would you then criticize the Messenger of Allah sallallahu alayhi wa sallam for doing so when all his companions followed him, then they

said, no, then even at buzzard, Allahu taala, and who he said, they accepted my argument, and 2000 out of the 6000,

returned with me to the camp of Ali, or of the Allahu taala. No, and as for the remainder, then we fought them in the Battle of the hard one. Now, this was a long story, and generally long stories have the most lessons to be derived from them. But seeing that my time is running out, you know, I can see some brothers falling asleep already, but inshallah had

seen seeing that my time is running out, we'll try to limit some of the lessons that are derived from this story.

Lesson number one, that

all individuals needs to have a proper understanding of this gene.

Now, one, this does not necessitate that you have to become a scholar, or a student of knowledge, this is not necessitated. But you have to have the correct understanding of this Dean, we see that one of the worst or foundational foundational problems would be how odd it is that he lacked the correct understanding of this Deen that even though they lived during the time of the companions of the LA hotel and home, they had generated an understanding of Islam that was devious, and was far away from the understanding of the companions or the Allahu taala on him. So one, it is very important to make sure one has a correct understanding of this Deen. And just as the Hawaii which

had the companions to turn back to, in our times, we have the scholars and the students of knowledge to turn back to. So anytime you may have a problem of understanding something in the religion, take it back to the students of knowledge and take it back to the scholars of Islam.

Secondly, we see from this the objectivity, and fairness that an individual needs to have,

that an instance may occur, where you are surrounded by people who just do not want to understand you, and you do not listen want to listen to what you have to say, and they are at war with you and they want to kill you. This does not mean that you should lose your fairness and your objectivity.

And way, the way we see this is the webinar bus or the Allahu taala, on who he dealt with the cottage. He always kept in kept on asking them, do you have any grievances? And then he would listen to the agreements? And then after they were done, you would ask them again, do you have any further grievances, and he gave them a fair chance to speak. And if you're a chance to explain themselves, the one that should always have fairness and objectivity when dealing with an opposing party, even if they want to harm you. And this is one of the major lessons that is derived from the story.

Another major lesson that is derived from the story is the importance of Salah in JAMA now from this story, we're generally driving lessons pertaining to

I'm going to be model when the handle Moncure but from the story of the Allahu talanoa we can derive the importance of salah and Gemma, even Abbas Allahu taala, who he valued salah and Gemma and so much that he told earlier of the Allahu Allahu Yamuna meaning Can you delay the Salah just for a little bit so that I may go and deal with the forage he asked him and requested him yeah a meal and what we need Can you delay this align Gemma? So are they are they allowed Shannon who granted him permission and they delayed the Salah, they delayed the Salah, so that even the bus or the Allahu taala no can go and deal with them. Now even a bus he was dealing with people who wanted to kill

him. He didn't know what would happen. But he still remembered the greatness and importance of Salah in JAMA and this is something great to remember and this is one of those distinguishing characteristics and qualities that made the Sahaba the Allahu taala home so superior is a constant remembrance of Allah subhanho wa Taala and their constant remembering of wanting to improve themselves and facilitating their path agenda and wanting to do good that even in such a situation where one may be excused from playing in JAMA he said to Aliya Lee, please delay

The Jama so that I may take part in it. The next is that one needs to have a correct understanding of how to debate and argue with people when Allah subhanho wa Taala says, or Geraldine homebuilder eosin. And argue with them in that which is good. This is the way to do it, that it doesn't mean you're arguing and debating with someone, you're lifting up chairs and throwing at them, and they're taking off their shoes, and they're throwing it at you. This is not the way to debate an argue, but with tranquility, and with peace and being calm. This is the way that we discuss with individuals and we debate matters with knowledge, and with tranquility. And let the next last slipped out.

Because last is coming up with the next point is that

as a person, and as an individual, and as a Muslim, and as a member of society, you need to learn to mix with the people, you will be with individuals with whom of whom you like, and you will be with those individuals whom you dislike, as an individual, and as a member of society need to learn to live with both of them. That Yes, there are people you dislike, what at one time or another, you will have to deal with them. So know how to deal with them. And this is how we see a novice of the Allahu taala. And who was that he had to deal the hardest, they wanted to kill him. And he wasn't too fond of them either. Because of the great corruption and facade that they had caused, yet even

our boss looked at the pros and the cons. And then he said, Yes, this is something I should do. And lastly, this is a last point within China before we end off

is that there is no harm and nothing wrong with an individual appointing himself for something if he is qualified to do so. Oftentimes, I don't know how frequently this occurs over here. But maybe in the university scenario, it comes time for salah and the brothers are there no one wants to lead Salah. You may have one or two brothers who are a father of the Quran and know how to recite the Quran. And then you have other individuals who are new to the deen and new to practicing Islam. They don't know how to recite the Quran. So no one steps forward. And eventually one of the individuals who doesn't know how to lead by and doesn't know how to recite ends up stepping forward and leading

the seller. This is incorrect. A person is qualified for something, he should step forward and do the job. And this is what we see from a boss or Louboutin, I know that he was qualified to discuss and debate with the average. And thus he went forth and he appointed himself and he took it upon himself. And this is another point of we need to be individuals who initiate and not individuals who just react when you have an ample opportunity to do some sort of good, Hey, be hasty towards it, run towards it, don't just think back and you know, maybe someone else can do it, or I can do it at another time. But rather be hasty and be enthusiastic about the good that you can do. So these are

two key examples from the Sahaba the Allahu taala home from the many examples that exist of their enjoining good and forbidding evil. And I pray Allah subhanho wa Taala grants us the wisdom that they had, and grants us the knowledge and the actions that he had, and that he unites our hearts as he had united their hearts and He grants this agenda, just as Allah subhanho wa Taala promised agenda, satanic alohomora behind the shadow and a stockbroker