Jummah Khutbah 02-19-2016
Channel: Omar Suleiman
File Size: 35.72MB
Episode Transcript ©
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So now we come on to like a bit of catch up
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Yeah, you're Latina. I'm an otaku. Allahu wa Kulu covenants study that uses la Carmela calm or your for LA comme de Nova come from a Utah a La Habra Sula, who *a defassa Fosun Alima from Ahmedabad. We begin by praising Allah subhanaw taala and bearing witness that nun has the right to be worshipped or unconditionally obeyed except for him. And we asked him to send his peace and blessings upon his final messenger, Muhammad sallallahu alayhi wa sallam, his family, his companions, and those that follow until the day of judgment. And we ask Allah subhana wa Tada to make us amongst them a lot more. I mean, the brothers and sisters, everything that we experience in
life, everything that we see in life, the way that we deal with our hardships, and the way that we deal with our ease with the blessings that come to us, is a direct reflection of that which we have in our own hearts, and of our own experiences. And there are many times that you would see a person who's older. And as the older person gives advice to the younger person, typically, you're going to see two things, you're going to see that the older person tells the younger person, I know, you're excited, I know that you see all these great opportunities in life, I know that you're optimistic, but keep things in perspective. Because the world is not as rosy as it seems, I used to be as
innocent as you, I used to see the world as you know, as a place of endless possibilities. I used to see the beauty in it. But then I got older. And it's not that I became pessimistic, but it's that I became smarter. So this concept of as you grow older, and you experience the pain that this world gives you and you experience the bitterness of this world of its people and of its trials, you tend to think that because you've gotten smarter now, you know, you no longer are as optimistic as a younger person, you're no longer as excited about certain possibilities, you no longer see a way of delivering the message of Allah subhanaw taala of actually changing the world, you just want to get
by and make sure that you're able to get out of it before it before it ruins you and destroys you. And you become very pessimistic. And you start to lose hope and people. By the time you've hit the age of 40 years old, that midlife that state of being midlife, you've probably been burned by many people, you've probably had many relationships, that you thought were going to be in your favor that ended up you know, coming back to bite you and coming back to ruin your life. You probably had work relationships, business opportunities, and you probably went into those with people that you thought that you trusted. And as you trusted them, it came back to ruin you. You probably had a few
friendships that went down the drain, you probably had a few family relationships that you lost. And as a result of that you're no longer able to see good in the world. And that's something that the Prophet sallallahu alayhi wa sallam warned just about over and over and over again. And in fact, we see it in our religion as well. This concept of having personal one of expecting well of people of assuming well of people, while still being smart enough to not get burned by people. Because the Prophet sallallahu alayhi wa sallam says that the believer is not stuck in the same place twice. So you're supposed to learn from your experiences. But how do you learn from your experiences without
being bitter about people. And when you look at the Prophet sallallahu alayhi wa sallam, and what he encountered over a period of 63 years, the things that he saw, the tragedies that he faced, the betrayal that he faced, the people that supported him and the people that slandered him, the people that attacked him and the people that defended him the amount of people that the prophets lie, some was exposed to the hopes and life that he had sallallahu alayhi wa salam, and how many times those hopes led to disappointment, because he was rejected by the people of a town that he thought was going to accept him. You can imagine the enthusiasm and the optimism that the prophets like some
had, when he stood up on the mountain of software for the first time to call the people. I mean, he is expecting sallallahu alayhi wa sallam some sort of response. He knows that as he calls with people to Allah, he's going to face resistance, he's undoubtedly going to face you know, a harsh reaction from some members of a society. But he's expecting that the credibility that he's established over the first 40 years of his life, the amount of service that he's given to the people will yield him some sort of benefit. And so even if the people don't agree with the new theology that he's bringing to his town, at least they'll have the decency to treat him well, because he's
been there for them in their most difficult moments. Realize when he stood on a sofa, and he made that first public call, that there are people that are there that came to him when they had debts. There are people that are sitting in that gathering, that when they were having marital problems, they went to the Prophet sallallahu it was salam. There are tribes that were warring with one another. And the prophets lie Selim was the one that was able to settle their disputes. There are neighbors of the prophets like Selim in this gathering, and when he stands up and he calls them to Allah based on
The credibility, the credibility that he's established with this society, he's expecting somewhat of a favorable response. And guess what? The entire gathering goes quiet, except for His own uncle Abu Lahab, who stands up and curses him and mocks him in front of his people. Can you imagine how crushing that was for the Prophet salallahu alayhi wa sallam? Can you imagine what that did to his hopes and his dreams and his optimism? How do you even go home after that and face your family? How do you even have the ability to call the people at that point when you've been rejected in such a nasty fashion, and the more he called sallallahu alayhi wa sallam expecting people to be receptive
to him, expecting people to reciprocate that love that he had given to them for all of those years, the more he was rejected, and the more violent the response became. And when he has a dream somewhere where it was telling me that he's going to go to a place where there are many trees, and these people are going to accept him. And he thinks it's thought if he goes too far off, and he gets the worst response that he's ever gotten in his life, the most humiliating response that any human being could go through, how is it that the prophets lie Selim continued to maintain a sense of optimism and hope, in the face of all of these tragedies in the face of a of an increasingly violent
response resistance. And you know, there wasn't just a Donald Trump in the time of the Prophet slice of them calling for a ban on Muslims, they actually had to run for their lives from the place that they were born in from their homeland. Many of these people had never left Mecca before before they were run out. And they had to flee to a land that was completely unknown to most of them in Medina, the prophets I some how to deal with them. How is it that he continued to maintain a sense of optimism and a sense of hope in the people, when we talk about this idea of personal one, expecting lots of people, learning from your experiences with people but at the same time, not being overly
paranoid, not assuming the worst of people return to restricted only to Muslims, to have personal one and other Muslims to expect well, of other Muslims. And to an extent there are some there are some situations in which the ayat the verses in the Quran, and the traditions of the prophets, like Selim are very much so limited to a Muslim context limited to your brothers and sisters in Islam. So what Allah subhanaw taala tells us in sort of 200 Dots, for example, that we should not have to have one we should not assume evil of one another. It is talking about a Muslim context. But there are times where the prophets lie, Selim talks about it in the context of humanity as a whole, to expect
some sort of good from people to not assume that people are horrible, evil, inherently, you know, violence inherently opposed to you and what you have to bring. And for example, on the profit side, some says in Sahih Muslim men call a Holic and nurse Holika mass for her, Allah Khan. Whoever says that the people are hopeless, there is no good in the people, he is the most hopeless of them. He's the worst of them all. If you think that there is no more good left in humanity, and the only way to revive your humanity is a really nice YouTube video, a one minute clip of someone saving a cat from a tree or, you know, some some alcoholic, you know, on the street that turns out to really be a
professor and comes back to life. If that's what restores your faith in humanity, you have an internal problem. You have an internal issue, it shouldn't need you. There was no YouTube in the time of the Prophet sallallahu alayhi wasallam. They didn't have feel good video clips when they were feeling down to go home and consume a bunch of feel good material and say, Well, yes, we might be suffering here and Metka. But at least Alhamdulillah thank God, people are doing well over there. They didn't have that liberty. They were completely isolated into that context, where there was seemingly no good seemingly no hope and the prophets lie. Selim consistently reiterates to his own
people, that they're still good left and people. And there are several reasons for that. Number one, when difficulty came to the Prophet sallallahu alayhi wasallam. And when it came to the community of believers, they did not associate that difficulty with the people that were causing it. But instead, they viewed it as a test from their Lord, what Allah subhanaw taala says now Solomon will see button that there is no tragedy that befalls you except the Mikasa, but a decal with what your own hands have earned. So when hardships and trials came to the they didn't view it as coming as originating from the people that were seemingly causing that hardship, they saw it as another obstacle from
Allah, another task that they had to pass another survival method for them they had to get over this. And so that caused them to not see you know, evil in the people that were in front of them, but instead to see good and Allah's ultimate plan, they were able to expand their
Hearts and have expressed you know have that expansiveness not just in their hearts, but in their minds, and in their approaches and in their methodologies. Because they understood that all of this was to bring about some sort of result from them, in the same way that they viewed, you know, financial difficulty, in the same way that they viewed a beggar in the street of milk, I am rocking Allah. He says, for example, that if someone comes to you, to ask you for money, don't see yourself as giving anything to that person. rather see that it's Allah delivering the sustenance to that person and simply including you in the equation, you just happen to be there, you happen to be a
part of that sustenance reaching that individual, because Allah subhanaw taala chose to deliver it to them in that fashion. Likewise, when ease or hardship is delivered to you, if there is a person in the equation, I don't see that it's originating from that person, but rather see that that person is in the equation of what Allah subhanaw taala wants to deliver to you. That way, I don't hate that person in front of me. But instead, I'm too engrossed in this idea of trying to figure out what I need to do in this regard, how I'm expected to respond to this difficulty, whether it's a difficulty that seemingly caused by a person, or an act of God, or Mother Nature, or whatever it is, I need to
see how I'm going to respond to this. And at the end of the day, we're all shaped by our own internal fuel, our own our own spiritual tanks, were able to go to this reservoir that's inside of us and draw from it and deal with the situations that are in front of us deal with the things that we're going to face. So as Jamila era in large amount, this is a part of our faith, that a person of beauty only sees beauty and other things around him and other people around him, he's able to extract beautiful things from people around him, he's able to see the good and seemingly hopeless and helpless situations, not because there is indeed good in them. But because that person has a
strong reservoir inside of them, they have something inside of them to draw from. And if you can't draw from that, to view the world around you, by drawing from what Allah subhanaw taala gave you of beauty in this religion, then how are you going to be able to deliver anything that's beautiful? How are you going to be able to give anyone anything that's meaningful, thought he was sailor, you're the one who doesn't have cannot give. If you're not in the house of peace, you can't give peace to anybody. If you don't have internal peace, then there is no way that you can possibly meaningfully, meaningfully alter the situation around you alter your environment to make it a better situation.
And that's because you're deprived, not because anyone else has any problems. That's because you yourself need to work on that. And if your heart is strong enough. And if you have enough Eman and Xand, faith and excellence to draw off, then you'll be able to deal with it. Because the prophets lie some dealt with it. And that's because he represents the perfection of faith. And
the other part of this equation is that when we meet people at surface level, you know, we complain as a Muslim community very often, and We rightfully should, that when an attack takes place, and it's a Muslim that perpetrated it immediately, immediately, Islam is to blame. Immediately, the Quran is to blame. Immediately, the example of our Prophet sallallahu alayhi wa sallam is to blame. It doesn't matter if that person had schizophrenia, it doesn't matter if the person was dealing with substance abuse, it doesn't matter if that person was coming from a dysfunctional household. If a Muslim did it, it's Islam. Whereas we see all of the reasons in the world afforded to people that
perpetrate crimes in the name of other causes, and the name and the name of other ideologies. So yes, we're bothered by that. But at the end of the day, when we see people as well, that are yelling and screaming, when we see people that hate our guts, we're not able to consider all of the factors that have gone into that person coming to that conclusion and coming to that state, and arriving at that behavior as an appropriate behavior to deal with the situation. And this is a problem with us. When we meet one another. When you see someone screaming when you see a Muslim that's come to the masjid and you know what you're going out. And you know, you picked up somebody else's shoes. It
happens to me all the time. You pick up somebody else's shoes, and you're about to walk out and then somewhat you see the person that's pick up your shoes and you start getting really upset about it really agitated about it. The other person's only going to see you getting agitated over the shoes. They don't know what happens throughout the duration of that day. That made you easily irritated. That puts you in that state of mind with something as silly as that would bother you. Because you don't really have time to sit there and discuss it at that point, do you? You're not gonna see someone grabbing your shoes. And are you you know taking some
Want to choose by mistake and getting into an argument? And then when you start that argument, by the way, let's sit down and talk. What happened to you today? How was work today? Did you get into a fight with your wife this morning? Did you get into a fight with your husband this morning? Were you abused as a child? How is your job situation, you're going to treat it at surface level. Because all you see is a dispute over shoes. But it's something more than that. And the fact of the matter is that part of having personal one and people as a whole part of having good expectations of people, Muslim or non Muslim is acknowledging that you don't know what they've been through. You don't know
the experiences in life that have shaped them and shape them in the way that it has. That brought them to be the individual that they are today. You have no clue when you meet them, all you see is a screaming angry person. But you don't see anything further than that. All you see is a person that's arrogance, but you don't know why that person feels a need to put up a front of arrogance, because you did not walk in their shoes. You don't know what's gone into that. And part of this, no one is coming to that acknowledgement. Look, if a if a person had a difficult upbringing, if a person came from a household where the parents were divorced, that's going to manifest itself in certain
behaviors when they get older. If a person was picked on as a child, if a person was bullied, that's going to manifest itself in some sort of behavior when they get older, if you know, financial insecurity, those behaviors and I'm not claiming to act like like a psychiatrist here, but those behaviors are implanted at a very young age, the need to feel the need to feel in control, the need to portray arrogance, low self esteem, all of that comes from a very, very young age and the experiences that we inevitably go through in life, you don't see that when you're dealing with another person.
All you see is what they're acting like at the moments. And inside of yourself, what you have to be able to say to yourself is you know what, I don't know what that person's meant through or what that person's going through. I don't know what experiences have shaped that person's life. I don't know maybe they got into a fight with a Muslim one day, maybe they went you know, it's very, it's very possible that they that they went to a store one day or that they had they had a terrible experience with a Muslim going up. I don't know. I don't know what's been put in that person's head. I don't know what type of brainwashing that person has undergone. I know nothing about that person's life.
And so my personal vision my making an excuse for my brother for my sister, for example, when I see behaviors, and half of them in logic Rahim, Allah Tala, he commented on the 70 excuses, though, it's not a hadith. It's a tradition that our scholars always mentioned, to give your brother 70 Excuses your sister 70 excuses. The way that you make those excuses. First, is you actually try to craft them out, you actually try to say, well, he must be doing this, or she must be doing this. Either because I misunderstood something, or there's something there's another part of the equation I'm unaware of. And if you're unable to come up with anything, then just say that they have an excuse
that I don't know about, that there's something to it that I don't know about. That doesn't mean I'm going to condone wrong behavior or injustice, I will work against the injustice, I will not condone wrong behavior. But at the same time for that person, I'm not going to act like I know what's in their heart and what's in their mind. Something happened to bring that person to where they are today. Something happened to to cause that person to arrive at the conclusions that they arrived that today. And when you look at the Prophet sallallahu alayhi wasallam. And we bring it back to how he dealt with the people that his time, despite the crushing, you know, the crushing rejection that
he faced from various pockets in the world. The Prophet sallallahu alayhi wa sallam still had a heart that was big enough to accept people. And he still had that good expectation and that hope and people that were around so I want to you know, subhanAllah if you look at the story of Avila oredo, the hola Juan abodo will be a long time who says that I came with to fame of Anambra, dosi. They were from a tribe known as a DOS and Tofail been accepted Islam before anyone else in that tribe. He went back to his people, he called them to Islam and the only person that accepted was this young man of our era.
And to fame was so frustrated with his people, that they all rejected the Prophet sallallahu it was so low, despite to fail being the most intelligent person there he was the leader of his people, a very knowledgeable and intelligent man, someone that they all trust him, that he comes back to the prophets like some with Ebola, and he tells the Prophet salallahu alayhi wa salam, O Messenger of Allah, I called them I tried with them. There is no good in these people just you know, ask Allah to destroy them.
Can you imagine? He's asking the messenger of God to make dua to supplicate against his people. I mean, that's pretty bad. The prophesy some doesn't even know these people.
He doesn't even know this tribe. He doesn't have a relationship, a true relationship with them. And to fail, the leader of them is saying to the prophets, like somebody, if anyone knew any of any good in these people, it would be the leader of them. He's saying to the prophets, like some just ask Allah to destroy them. There's no good left in them. And other Herrera says I'm sitting there thinking like my mom is in DOS. My family members are there. They're you know, there are people in DOS that just don't know any better. And I'm looking at the profit slice on them and I'm thinking to myself, I hope he doesn't pray against them.
I hope he doesn't supplicate against them. And the prophets like Selim raises his hands to pray. And here it is the destruction of dose right? He says Allah MADI dosa, what TB him, Allah Matthew dosa, what TB him, oh, Allah guide, dose guide the tribe of dose and allow them to come to me as believers Subhan Allah He made up for them, even as the leader of that people was telling you the prophets lie some pray against them, ask Allah to destroy them. He still saw something in them. He still saw something in the people of five, even though he was covered in blood, when they stoned him and rejected, he still saw something in and even on the day of offered when the Prophet says someone's
being struck. And there's blood coming from his mouth from his nose. And you know, he's almost killed. He says to Allama friendly call me friend.
Oh, ALLAH forgive my people. They just don't know any better. Can you imagine the prophets like some are saying, oh, ALLAH forgive my people, they just don't know any better. And he's talking about people that have seen him for years and years. He's not talking about people that that were introduced to the prophets, like some through a news outlet. He's talking about people that have seen him. People that know his honesty, people that know his integrity, people that know his beauty. You know, these aren't people that were completely unaware of who he was. And still, the Prophet peace be upon him, makes an excuse for them, and says they just don't know any better. If the
Prophet peace be upon him is saying the people of Mecca just don't know any better. And they knew who he was. Then what about us living in this context, when people don't know who we are? Except what's said about us through these hate outlets on TV? What do you expect for what do you expect the people to think of us? If the prophets lie, Selim could make the excuse of ignorance for them, then surely, we should be able to make that excuse of ignorance for the people that are around us as well, and be able to see through it. And you know what that allows us to do. It allows us to not hate them, it allows us to actually want good for them. It allows us to be able to go to them, and
to try to win over their hearts. They're not in a position where their minds can absorb anything. They've been too blocked by the hate. But at least we could win their hearts over at least we could talk to them in a certain way. At least we could smile at them. And we could really mean that smile. We don't have that. That fake smile. You know, it's not, it's not a PR smile. It's an actual wish and desire for goodness. That you know what, I don't know your story. But I know that not everyone's alike. You know, on the day of budget, which was the first battle where the napkins came, and they came with the intention of destroying the profit side, Salomon his people. In this battle, the
prophets lie Selim announces to his people before the battle, he says, Look, some people are there. They're free to carbohydrates alarm up Tsarina. There are some people that came out to fight, and they don't really want to be there. They were forced to come out. They have no interest in killing us. They have no interest in fighting against this. All you see are a bunch of people carrying sorts, and riding their horses and wanting to fight you. And the prophets lie. Some says, look, keep in mind, there are some people you'll notice there's some people there that really don't want to be there. Like an ibis, his uncle, who stood like an idol. That's the description of him on the day of
whether he didn't want to kill anybody. He didn't want to fight anyone, but he was pressured to come out that day. In fact, even amongst the leaders of Christ, the prophets lie, some saw a difference. He saw that they're not all the same. He says in your conference, call me higher, that he saw a believer. He said, Look, he saw them coming. He said, If there's any good in these people, it's in the one that's writing the red camel. And who was that? None other than Ergobaby, levy more eight. The profit side some recognize that he didn't want to fight. He hated the Prophet peace be upon him. He hated the Muslims. But he really wasn't interested in battle. And surely behind the scenes, there
was a discussion between Abu John and him. And he didn't want to go forth in this battle. And number John called him a coward. A Buddha said if you don't, you know, are you holding back because you're a coward? Are you afraid of them? So he didn't want to be there. And the prophets lie. Some recognize that there are young people there that don't know anything, whose parents have told them what they've told them. I mean, they have never been exposed to any true form of what a Muslim is and
Reality, but they're there. And if you look at them at surface level, and you see them holding their signs and screaming and holding their guns, in our case, right in the arm protests, then all you see are people that are all the same.
But they're not all the same. They don't all have the same heart. Allah subhanaw taala has put a different heart in each and every single one of us. And there is a different quality and each and every single one of us. And if we have big enough hearts, then we are able to still see that there is some good in these people, that you know what, maybe they just don't know any better. And that's something that we afford to Muslims and to non Muslims as well. You know, someone asked me the other day, and this is a very honest discussion, we should not run away from our texts.
You know, we see the prophets lie. So I'm saying that I was not sent to curse people I was sent to call people. I was not sent as a lie. And I was not sent as one to curse people. Rather I was sent as a mercy to people. But we do find examples of the Prophet peace be upon them actually praying against people. So how do we reconcile the two we actually do find examples of the prophets lie some praying against some of his enemies, though it's not the norm. It's certainly not the norm. It's certainly the exception. It seemingly contradicts his own words. So a lot he was selling when he says I was not sent as a LAN as one who curses, but I was sent as a mercy to people as a bearer of
glad tidings, how do we reconcile the two, the only times we see the Prophet slice and I'm praying against people, is when they were in the process of harming other people, when they were actually engaged in the oppression in inflicting violence and harm, and the profit slice on made dua against them, not because he hated them, but because he wanted Allah to lift their harm. Because that was a service to the oppressed as well. So you know, what? A Virgil, the Fidel, the pharaoh of this nation, the pharaoh of this ummah, who oppressed the prophets lie some for years. For years and years, the prophets lie some did not make a single supplication against him, even when other Jehovah
put you know, dirt on his back and stepped on him and a prostitute. But on the day of burglary, the prophets lie some did. On the day of budget, the prophets lie some made against him, he supplicated against him, because Abu jihad is coming to kill people. He's coming to kill people. At that point. It's in defense of the poor to the defense of the process in the defense of the believers that are being persecuted, but the norm of the prophets lie summons behavior, the character of the prophets lie, Selim was indeed to supplicate for people, and to try to win their hearts. And instead of responding to the anger with anger, to show them something else, to shatter their own their own
certainty that all of us are evil, but what we have is not good. And by doing that, you never know that person might end up not only changing their beliefs of you, not only changing their perception of you, but they might actually turn out to be on your side at the end of the day, and calling people that were like them. And one of the beautiful things that have been claimed Rahim Allah to Allah mentions, he says, that when you look at the Prophet sallallahu alayhi wa sallam and the Companions, the Companions, most of them knew exactly what it was like to hate the Prophet, peace be upon him. They'd been there before they hated the Prophet slicin. Many of them fought against him.
Not all of them accepted him right away. So when they went to people, and they called them to the Prophet peace be upon him, they knew exactly where they were coming from, look, we used to hate him, too. We used to think he was evil, too. We used to think that he bought this whole thing to corrupt us too. But we, we've been exposed to something different. Their hearts changed and so their minds were able to grasp and so all of them, were able to come to the Prophet sallallahu it was set up and what we see what we see of the former enemies of the Prophet peace be upon him, we ask Allah subhanaw taala to open our hearts enough to where we are able to call people to that which is good
and we are able to maintain hope and optimism into people we ask Allah subhanaw taala to open the hearts of other people towards us to bring our hearts together and we ask Allah to establish salaam to establish a sense of tranquility and peace upon us and we ask Allah to protect those who are being oppressed. We ask Allah to guide those who are in the process of becoming oppressors and to stop those who are oppressors We ask Allah to allow us to be a people of forgiveness and mercy not to allow us to be a people who curse and who show anger we ask Allah to put mercy in our hearts and mercy in the hearts of the people around us alarm I mean, a cold call Yeah, there was stuff while
you like Melissa and Muslimeen first stuck in the hole for Rahim.
hamdu Lillahi Rabbil Alameen wa are at one in the other volley meanwhile, fever too much Sakina la masala
Southern Nevada Colorado Dakota silica Muhammad sallallahu alayhi wa sallam by the early Osaka, he was salam to Seaman cathedra. The brothers and sisters
the message that I want you to take I know that we've had a lot of Islamophobia hopeless, and I know everyone's pretty sick of them. We we've been talking so much about Islamophobia and how to deal with the enemies around us are people that that really hate our guts are people that want to inflict harm on us. We've constantly been in this discussion. But I don't want you to leave from this cookbook, you know, only taking that message home, I want you to ask yourself about how great your own spiritual capacity is. Because let's face it, we have a super villain problem. We have weeks we expect evil of people, even those that are Muslims, we have this problem even within our own
community. If I'm not able to see good in people, the take home messages, if I'm not able to see good in people, then that means there isn't enough good inside of me. If I'm not able to afford people excuses, that means that I myself am not worthy of those excuses. If I'm not able to see that someone's heart might not be entirely evil, but that there's still some good in their heart that we should extract and grow, then that means that I don't have enough goodness in my own hearts, whether they're Muslim, or non Muslim, whether they're holding up signs and telling you to go back home, or whether they're just people that are giving you you know, nasty, stares in public, whatever it may
be. I need to work on my own heart to be able to accept the context in the situation around me, not to make me passive about it, not to make me passive about it. No, by all means work. By all means fight injustice, we tried to solve problems in our religion, we tried to we tried to stop injustice and oppression against anybody, by all means keep working, but maintain a sense of hope. Don't lose hope and people and don't lose hope and Allah subhanaw taala. And take everything that's come to you as a divine equation for your possible success as a community and as individuals and we ask Allah to allow us to pass whatever tests and trials come our way and to purify our hearts and to allow us to
become a community. That's not only in defense that's not only trying to defend itself, you know, from claims and things that are made against it, but that's actually able to be a contributing community that's able to benefit others that's able to be in a place where we are able to uphold the ideals of our religion and able to call people to that which is good and forbid that which is evil alarm, I mean, Allama for many minutes, well, most of the men are well Muslim out here even on Walmart in the customer on Caribbean Mooji Buddha was a llama thriller and our Hana Wi Fi now what are two Dibner but then alumna and furstenau in them tougher Lonato Hana then I call them the middle
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