When We Fight Each Other #3

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I mean. We're still an iron number nine of Soto puja lots where Allah discusses how to deal with conflict that occurs between believers. And today I want to dedicate the conversation to looking deeper into the phrase asleep albena Houma make we conciliation between them. In other places in the Quran, there are hypocrites who say in them anonymously, when we're just making, we're making things better, we're trying to make reconciliation. And unless I let him know, when we will see what Akhilesh I don't know, they're the ones causing corruption. They're making things worse, but they don't even realize it. This is important because now it is telling us that sometimes there are

people who claim or even think that they are there to make reform, but what they're actually doing is making things worse. And this is something you and I have to be mindful of because you could somebody could mislead, you know,

kind of dismiss that and say, well, that is about hypocrites and hamdulillah I'm not a hypocrite, well, we're supposed to learn tells us. I mean, I

mean, nobody should be afraid of hypocrisy, acceptable lever, and nobody should be safe from hip hop. But nobody feels safe, that they're not a hypocrite, except, you know, a hypocrite. So the idea that, by the way, unless there's one layer, surely they don't realize it. So if you're doing it and not realizing it, then you've got yourself a problem. And the way to realize that is to analyze and to really contemplate the word of a lie and find out where could it be that someone who seeks to make things better between two people that are having a conflict A and B are having having a fight, and C wants to jump in and help out? Right? Let's make peace. How do we make sure that C is going to

do the job right and be a Muslim, be someone who makes things makes things better? makes things right fixes the broken instead of making things worse, right? So that prerequisite is kind of important to discuss. I won't go deep into the two IOD are actually three places in the Quran that I want to take you to in this code, but to help us understand this one phrase, but the concepts behind them and Shall I hope to elaborate over the next, you know, short few minutes. In pseudocode Missa, there's an idea about standing up for justice. And so to remind you that there's another idea for standing up for justice, and they're almost identical except they they approach the subject of

justice from opposite ends. And to make that simple to understand what Allah says in one occasion is stand up for justice, even if it means you have to stand up against yourself. Stand up for justice, even if it means you have to stand up against your parents or close relatives. Stand up for justice, even if it means you have to stand up against someone poor or stand up against someone rich. In other words, your bias towards someone you feel sorry for someone or you're intimidated by someone or you're connected to someone should not influence your decisions because that means you are not doing justice, you're causing corruption. So one way that injustice happens is that the judge and

whoever's passing the verdict is slightly biased towards somebody right? They favor one person or because their family because they

wealthy because they don't want to break, you know, they don't want to make a difficult relationship with them. They don't want to do something to offend them. Justice has nothing to do with who's going to feel better and who's going to be offended. Justice is blind. There's a reason they're blindfolded in the images of justice everywhere in the world. There's a reason a scale is used, which is the Koran uses the imagery of the scale itself to Well, the reason why, because the scale doesn't care whether you like the apples on this side, or the weights that have been put on the other side, they just have to be equal, you have to treat fairly and your feelings cannot get in the

way your feelings towards someone. On the flip side, when Muslims conquered Arabia, and they conquered the region of hijabs, there were people that tried to kill them. There were people that tortured their families, there were people that had all kinds of, you know, crimes committed against the Muslims, and now they are under Muslim power. And Allah says, When I urge the men not come Shanna an omen Allah Allah do your your hatred and your animosity and your enmity between people against people should not should not prevent you from doing justice. In other words, you've got all that background about what they did. And now in some other case, you've already judged the kind of

people they are because you have an outstanding issue with them, right? You have a history with them, and you hold you hold them in a certain way view. But unless telling us is, even if you have a an opinion about somebody and what they did individually, in a different case, you cannot use your biases against them. In this case, so you've got this two perspectives on justice, if you are leaning towards someone, you'll be unfair. And if you're leaning against someone, regardless of the background, you'll be unfair. These are the two things you must avoid. And in both cases, a lesser standard for justice being witnessed to Allah being witness to justice. In other words, standing up

for justice is actually standing up for himself. It's a kind of Shahada and the Quran, we say, Shahada has to accept the oneness of Allah in these two is the phrasing has been flipped almost to suggest that when someone stands by Justice, that act of theirs is actually proving that they believe in La Ilaha, Illa Allah, it's a profound thing that I'd like connected our Shahada to justice. And he made them you know, interchangeable in these two IOD one in LA and one in Florida. So, that's the first thing our preconceived notions against someone cannot be part of the equation, our preconceived notions in favor of someone cannot be part of the equation. In different societies

in the world they address. This is not you know, rocket science, it's common, it's obviously known. So what we have in different societies, like in the United States, when you have jury duty, right, or you have a judge, if a judge is known to have a personal vested interest in the case, they have to actually report that and remove themselves from the case, if a jury member is known to is bound to have, you know, familiarity or knowledge of the case, or his neighbors with one of the plaintiffs or whatever, then they're supposed to remove themselves from the case because you cannot allow for any bias, the people that are going to be making judgment on this, have to look at it from the

outside and look at everybody equally. You understand, obviously, modern society, people have biases, like race, economics, you know, somebody's got tattoos on their, on their body or not, is is a form of judging somebody. So people sitting in the jury box, while they're looking at a case, like this guy's already a criminal, because look, look at all those piercings. Right, so they can they can do that even by appearance, and we won't even know so those kinds of biases exist. But what is telling us very clearly, you're spying towards someone no matter what they've done, and your love or bias in favor of someone for whatever reason cannot get in the way but that's the first thing. The

next thing that I want to talk to you about is assumptions your assumptions cannot get in the way you know, you can say I've seen this 1000 times this is yet another case of the same thing we see all the time all these fill in the blank are all the same a guy can say all these women are all the same. So when we can say all these men are all the same and all these and then you can do this about ethnicities all these Hispanics are all the same. All these Indians are all the same. All these Muslims are all the same. All the shields are all the same, all the same, these are all the same. All these martinis are all the same. All the fill in the blank whether it's a religious group, it's

a an ethnicity, it's a you know, all these fathers are all the same. All these husbands are all the same. All these men are all the same. All these boys are all the same. All these girls are all listen. And when you have that kind of sweeping judgment of a certain group, then you are you fail to look at a case on its individual merits because you already want to confirm your own opinion. So you've actually made a judgment before investigating anything and even as you're investigating, you're looking at what you want to prove that you already assumed to be true. So you can have a bias look at evidence, because you know, and evidence is like the way I describe it as an evidence as a

single dot right and in mathematics.

dot you can draw an infinite number of lines through a dot, right? If you have a certain angle, you're going to draw a line towards that conclusion through the same day and somebody else can look at that same evidence and see completely something else. But you refuse to look at it from any other point of view. Because this point of view confirms your assumptions about these types of people, or that person in particular, I know what they're like, they're always going to be like that. Or I know what their kind is like their kind is always like that. This was actually the mistake that a lot as I would have corrected in life of Busan, Islam, for example, he saw a pharaoh soldier beating up on

a slave Israel right in the middle of the street. And the assumption is man, the slave owners, they treat us like animals. They're oppressing our people all the time. And he intervened and he threw a punch didn't mean. And immediately after he throws a punch, he says, How do I mean I'm in a shape fun. This is from the work of the devil? Why is it the work of the devil, he was helping a fellow Muslim brother oppressed by a coffin, because he realized he didn't understand the situation in full just because he's seen oppression 1000 times at the hand of the oppressive regime of the of the pharaohs doesn't mean this is a case of oppression. We don't know the full case. But just because

one of them is your fellow Muslim Brothers, you identify with them more. And the other one is the the oppressive regime, you assume yet another case of the same thing, right confirmation bias. And he called that the work of the Messiah, his own words in the Quran. In certain classes, he called that the work of the devil

in the who are the WHO THE Luma being he is an enemy. He misleads, obviously, how did he mislead? He must be misled, in that he allowed my assumptions to turn a situation into a fact, a situation that I don't know anything about. I made the factual assumptions about it, where I didn't have the position to and he turned to a line says he lied to enough See, fell fairly, I did wrong to myself, forgive me. He acknowledged So first, he said, the devil gets you to do that he gets you in a rush to judgment. Right? Because what's what's the devil's involvement here rushing to it, right. And the second he acknowledges the devil was able to rush me into this, but that is by mistake, I shouldn't

have allowed the devil to do that. So he doesn't doesn't just put it on the devil, he actually takes responsibility himself. Another example of this of not rushing to judgment or not allowing your assumptions to take hold before you get into resolving a case. Or, you know, you know, fixing a problem is when there's loss of a loved one you send them

was about was that they BIA so they're right on the outskirts of Makkah. Yeah. And they're going to go in and they're not being allowed to make hedge and earth model the Allahu anhu is sent as an ambassador to negotiate their ability to do the hudge. He takes an extra long time the assumption is spread that man has been executed by the operation. By the way, killing an ambassador is an act of war, as if the police hadn't done enough acts of war. That is an ultimate act of war, especially in high season, especially when you send an unarmed ambassador to have a conversation. If that's spread like wildfire that earthman has been killed, we need to respond. And even though the Muslims weren't

militarily equipped, they decided that they're going to avenge the death death of mine was also Salaam decides that he's going to go in and fight the Americans in the lion's den. And mind you these are the Americans that a year ago we're surrounding Medina trying to kill every man woman and child and now we are unarmed only came for hugs. The only thing we probably have is daggers for slaughtering the animal and the association says we're going in he says we're going in and when he's about to go in the Sahaba took a pledge to the death is called back to one this they knew of a certain depth they're gonna get annihilated but they didn't it didn't matter the province I asked

for a pledge and they took it and a lot talked about that pledge and sort of foot you know

it'll be a lot more money now. If you buy your una carta shahdara that Allah was pleased with the believers when they as they were giving their pledge to you under the tree and another part of the same sort of he says yellow light he felt like add him a lot of hand above their hands like you know when you take a pledge somebody puts their hand over a lot literally for added the phrase Allah's hand above their hands. They had a lot he felt it from from Anakata in Mankato, and NFC. Anyway, so they're about to go in and Othman comes out Hey, guys, sorry, it took too long and get ready to go and die. And they're like, Oh, wait, that that didn't happen. So we keep very close to war inside

the city of Mecca. And it was averted. Now. Why am I bringing that story up? Because Allah says about that incident that almost occurred. He said, When Oh, let me know when it's happened with me not unthought Oh, and to see the home in kumada to be ready in Euclid along with the human you're sharp. Notice the yellow, the abdomen and Latina woman who had such an amazing idea towards the end of sort of, he says, I stopped you from going in. I stopped you from going in because had it not been for believing

men and believing women inside Makkah that you have no knowledge of

wait. There are Muslims inside Mecca that nobody knows about. That's what the prophets that's all that tells the prophets I said them and the Muslims.

And he says

that if you went in, you would have trampled over them like you would have trampled over everybody else. You would have ended up killing fellow Muslims that are inside and you have no knowledge because they've been hiding their faith.

Now this is incredible because the Muslims went to war against oppression, but the Muslims migrated before mother's barely saving their lives to escape to Medina. Then they fought war against Mecca in butter. Then they fought and were, you know, viciously injured and then they were almost surrounded in Azov and completely annihilated Yeah, so the no and there are other multiple skirmishes in between and multiple, you know, work acts of war in between these three major battles. All of that's already happened. So when you think of Mecca, you think of the enemy we must conquer.

And the law says Hold on. I know you have a judgment on Mecca right now. That's the enemy city. Those are all the enemies and anybody who was any good migrated, they got away and whoever didn't get away is in prison and we know about them. Allah says No, you don't.

You don't know about everyone. There are people in there that are believers that I acknowledge their faith, even if you don't know about it,

and you would have trampled all over them and thought Oh, who? Answers to see boohooman C'mon rotten, tomato, don't be ready. And ugliness would have come on you. Like, you know, like a deformation. Like if somebody's face got exposed to acid or something like in the skin is deformed and something like that. A deformation would have come on you and ugliness would have overtaken you without you even knowing what's the ugliness believer killing a believer because of what because of what they were doing, doing something noble, avenging of mine, engaging in a noble act of war, liberating the Kaaba, but even then, when you make a sweeping quick judgment. And then what is what

else is a lesson about that? He says, a little gentle love, you're not gonna be Misha. So that and Allah prevented this, this immediate civil war from happening inside Makkah. This, you know, it's not a battlefield, it's a city, a war inside a city. He said, he kept that from happening so Allah can enter into His mercy and His loving care, whoever he wants. In other words, there are other people there that are not believers yet, but a lot plans to enter them into his mercy, meaning Allah plans to give them Islam.

And if this breaks out, No, they won't be taking Shahada.

He says Lopez au has been that the population of Macau was completely separated believers that Allah has designated as believers or future believers and disbelievers that Allah knows will die with this belief and stubborn, had they been completely separated

from each other when Allah we would have tortured them ourselves.

We would have tortured the disbelieving side ourselves but unlike have done what, mixed even in a clear cut situation like the enemy city of Mecca, that we've been at war with three times over the city that tried to kill the Prophet slice Adam, Allah says it's not black and white, it's great. You don't know.

With that understanding, I come back to this ayah. Allah says when two believers find the two groups of believers fight each other, make peace between them, you cannot have assumptions about anyone, or any group are there in most of all their intentions. Oh, I know what these people want. You don't

know I don't. You cannot speak for someone else's intention, you can speak out against somebody else's actions. to contemplate this just a little bit further. Our prophet SAW Selim gave us this really small Hadees. And it's so profound when he says the believer is the mirror of another believer, and what may or may not Muslim or Muslim. Because when you're a mirror to another believer, then you will call it out like it is.

If it's a scar, then you say there's a scar, if it's a stain, you'll say there's a stain. If things have gotten better, you'll say things have gotten better. If things have gotten worse, it's things have gotten worse, you'll call it like it is, you'll be completely brutally honest, a mirror, not being nice to you, a mirror just being true to you.

A mirror is just being true to you. And a mirror is not someone else. A mirror is actually an extension of your own self. You don't even see a believer like another you see them as a reflection of your own self. So then looking bad, it means I'm looking bad, then doing something wrong is truly me allowing something wrong to go on. That's something I need to fix. And so with that sentiment, we try to resolve a family problem. with that sentiment, we try to resolve a community problem. You know, here in the United States in many parts of the Western Muslim community, because we don't have this in the Muslim world. We have different kinds of conflicts in the Muslim world, among

among ourselves, you have like machines, engaging in lawsuits with each other board members fighting internal politics, in the religious community, you've got people in business family that went into business, and then, you know, something went haywire. And then there's lawsuits between them. There's fights over inheritance, there's all kinds of conflicts that we get involved in, within our families within our community. And in those conflicts, you're you're supposed to pick a side and represent a side. Unless as the two groups that are fighting, the rest of you aren't allowed to pick aside, you aren't allowed to pass. And if you can't help, but have a certain opinion, that you

should be able to recognize is influencing your thoughts about this person, your judgment on this person, then you need to remove yourself from nominating yourself as someone who can make things better, because you're disqualified. And you have to be honest enough with yourself to say, I'm not qualified for this one, I have a bias.

I have a personal I have a personal investment into this case, I can't be involved in it. You know, I have I love this person too much, or you know, or not the other way, you know.

So, even in the case of you know, there was one time there was a an argument between resort slicer lemon high shall be lower now. And she said, We need someone to reform between us We need someone to come in and arbitrary counsel between us, you know, a third party. And he says, Okay, let's get your father.

Right. She's no, he loves you too much.

All right. So

she understands that there is an undying love for her so long, so I sat down, actually, she actually eventually nominated her father. And when she saw the way she was talking, when he saw the way she was talking to us also saw them, he got mad at her. And he was about to choker, and the whole system stopped, we solved our problem, thank you. And he let her go, because his love for socialism was that intense. But the point being the point that I'm trying to make, is that we have to at least be honest with ourselves whether or not we're in a position to make things better. And the Quran set this high standard, right of, don't let your preconceived notions get in the way. Don't let your

hatred towards a group get in the way, don't let your lover bias or influence from a group let get in the way. But you know what, that's even about individual people, what do we do, we don't even know anything, and we have no vested interest on any side. But we've created a culture, the world, it's not just Muslims, Muslims are, we breed the same oxygen as the rest of this planet. So the things that affect everybody Muslim or not, they affect us too. They affect the Muslims too. We are in a culture, we're criticizing something quickly passing judgment on something and artificial outrage over something by way of commentary by way of cynicism and criticism. And foul language has

become, you know, it's like an everyday activity. You know, we have we say things that don't need to be said, we express hatred that doesn't need to be expressed, there's something there's something meaningful to be said about, I'm not with my own family, he added one cup to, to enforce and to encourage it to speak out for something good or to speak out against something evil. And there's a way to do that. But the way you and I both know, the way that most of us are engaged, or what we're consuming in the worlds the world of commentary, virtually on any platform, right, because everybody has a voice now everybody's publishing their opinion, all of it is so much there's so much fluff.

And there's so much going in the opposite direction, from what Allah taught. And every one of those things damages our soul. It literally damages our heart that we become so invested in the you know, in countless, the endless need to pass opinion on everyone and everything.

And to quickly rush to fight someone who doesn't share our opinion, how are we ever going to be in a position

of the people that are lowest talking to in this ayah when two groups actually fight? When two parties actually have a conflict, the rest of you should be a source of making peace. The rest of you should make things right. You know, we are either consumers of something wrong, or we're perpetuating something wrong. On top of that feeding into the conflict. A video online becomes more interesting if it's criticizing someone

that that that Garner's more views. That's more you know, it's more. Oh my god, you know what this one said about that? Oh, that's awful. I wonder how they responded, let me check.

You have time for that.

And you want to feed into that conflict? How is that you making things better? How is that me making things better? There are manners that this religion has taught us. And those manners apply to how you and I carry ourselves at home, how you and I carry ourselves at work, and also how you and I carry ourselves online. Because that's kind of become

Part of life isn't it, our interactions, our engagement with the outside world a big part of that is now on our devices. This is how we engage the world. And when we engage that world, we forget that those principles that apply in every situation apply here to apply in the comment box to the apply in, you know, our response to different things that we consume. And you know, when Allah says, you know, in Jackson fossa convener infallible you know, if corrupt news source comes to you verify it, if you don't have a means of verifying it, leave it

mean Hosni Islam and marieta kumala. And he says, The beauty of the Islam of a person is they leave things that aren't concerning them.

If it doesn't concern you, you leave it now. Just forget that I'm criticizing y'all criticize myself, you everybody. For on this, let's take an honest stock. What are we consuming, consuming on a daily basis, that's actually concerning us personally.

That actually benefits us in some way. That actually Ward's harm away from us in some way.

We are now accustomed to taking in junk. Just like when it comes to junk food. We're taking in junk information, junk media, junk news, constantly, constantly, constantly. When we're addicted to it, now, we're addicted to that. And we think that has no impact on our connection to Allah. Because when you're constantly criticizing and enraged, and commenting, and your tongue and your heart are involved in that, well, that tongue in the heart deserve something much more, much more soft and because all of those things heart in the heart. All of those things make you a rougher person on the outside, all of those things train you to give not the benefit of the doubt but assume the worst

about people.

And all of those things make you defensive everybody else's bad. Therefore, even if you don't say I'm the best, I'm right. Everybody else is wrong. You carry that assumption. Where did humility go? How are we going to carry this most important principle of our religion humility? Where's the ability to take good advice Where did that go? Where is covering the fault of a believer Where did that go? Where's giving somebody loving advice at the right time in the right way? Where did that go? Where did respect for the elder go? Where? Where the honor for a Muslim go?

Where did honoring a stranger go? Where did the right of the neighbor Where did all of that go? Where did it go? How are we allowed? How do we allow ourselves to erase all of that in the way that we carry ourselves? Most of the day you see people live lonely lives, right? moms, moms working moms, busy dads busy everybody's doing their own thing. So your world has become this. This is where you engage people right and and you think well I'm not doing anything bad I'm just you know, you can do plenty of out here. This will go straight here and start staining you on the inside. Allah said previously before this I I mentioned this to you already, he said, When I came to LA Baba in a

community mana was a you know, move, you know, become a strategically placed, he said, he made faith, beloved to you, and beautified it in your hearts. And then he talks about this subject. Why? Because this is the thing that will take the love of your faith away. And it will take the beauty of your faith away from your heart and my heart. Let's protect it. Let's consume ourselves with something that actually matters. You know, there are there's a need to have outcry. And there are some things that deserve an outcry. But an outcry that will bring about change. Let's think seriously about that. How do we bring about change? How do we constructively bring about change?

What are we producing? What are we doing that makes a real positive difference? Ask yourself pert forget looking at anybody else. I don't need to criticize anybody and what they're doing and what they should be doing. And I look at me, you look at yourself, look at myself and say, What did I do today? That creates some more good around me, for myself and for others? What did I say today? That adds to goodness in this world?

What How did I carry myself today that, you know, reduces evil, reduces hatred, reduces assumptions, reduces animosity and creates more of an environment for peace. Just in your world? Forget the planet. You complain about the planet falling apart? How about your planet? How about your circle? How about the people around you? Are you a source of conflict? Are you constantly you know, surrounded by conflict? Are you constantly or are you a person of Islam? Are you sad? And if you're constantly surrounded by conflict,

and you think everybody else is after you, and I think everybody else is after me. Then there's the problem. Maybe we're not looking in the mirror. They may be doing something wrong, but we're refusing to look at what I could have been doing better. Maybe I'm provoking some of this. Just because you say something doesn't mean you set it in a kind way. And sometimes you say something in an unkind way. You might get a much more unkind response. And then you might say all these people are unkind look at how they talked to me. Oh, maybe you could have said something smarter.

Maybe you could have said the right thing, but set it in a more right way that's, I could have done that you could have done that. So this is the prerequisite before we even get to making peace, allies. The last statement about this as before in this football, is that Allah azza wa jal has made us aware of a reality believers will find each other.

This is not a utopia. Islam is not a utopia, where everybody just once we become Muslim are brothers. And we have no disagreements, we fight over everything. We fight over moon sighting, I keep calling it moon fighting, because that's more appropriate for it.

We fight over, you know, like, in our families, we fight over things in religion, we fight over things we don't even have, I don't even know what happened to civil discourse. Like we can disagree with each other and still have respect and love and concern for each other and our families. Whatever happened to I disagree with you on this opinion, but I still admire the good that you do. I still have respect for you, I still wish good for you and your family. Like if you disagree with someone, they're the devil all of a sudden, right?

Well, how does one disagreement demonize somebody, but if this is what we've become, then the rest of this ayah we can't live up to? We can't live up to that. Because honestly, who we know, is a pretty loaded statement. So let, and that's not a comment on the people that are fighting. That's a comment on all of us. So let's let's first really take a good look in the mirror for ourselves and become a people of Islam. Eliza gives us the ability to do that, and make us a source of goodness for ourselves and others around us. And then in Shaolin in the final installment of this series, when I talk about the conclusion of this, I will actually talk about the two groups that are having

a conflict and what we're going to do when we are in the right position to do something barakallahu li walakum Hakeem whenever anyway, yeah, COVID-19

hamdu lillahi wa Salatu was Salam O Allah

Subhan Allah tala him ohata mina been Mohammed meanwhile alihi wa sahbihi Allahu

Allah Allah, me a coffee machine in the la luna Allenby Yeah, you Hello Tina amanu sallu alayhi wasallam Lima Allahumma salli ala Muhammad Ali Mohammed kemosabe Carla Rahim.

Majeed along the baddeck Mohammed Mohammed

Ibrahim Rhonda Alabama, Florida man in the middle aged about the law on the line double line in the lineup. What will I do with it? What about Ronnie fascia he will

follow up in the Salah. insalata can be Nina