Social Justice EP01

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Omar Suleiman

Channel: Omar Suleiman

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Episode Notes

40 Hadiths on social justice: Hadith #1 – The Gravity Of Injustice

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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In justices in a wholesome fashion in a wholesome matter, and it cannot be divorced from our theology, we have a theology, we have no soul, we have principles and foundations. And through that we view all issues. So the goal of this is to actually offer a methodology actually build up an understanding of how we address social injustice from an Islamic perspective, how we, you know, address the question of reform, and we would find that it's not just beneficial to Muslims, but it's beneficial to non Muslims. And that's the point here that Islam has a program, Islam has a means of looking at the world that can reform us so that we can reform the societies around us. So inshallah

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Tada, this is going to be a year long, probably a little more than a year series, I'm going to try any Tuesday that I'm in town, I'm going to do it in Charlottetown. When I leave, obviously, when I leave for Hajj, or when I leave out of town for an extended period of time or during Ramadan, then we'll put it on pause, but hopefully, inshallah it should take just a little bit over a year to finish. When it finishes in sha Allah, tada, we're going to compile it into a written work. So actually, every week when this is being done, the notes are being compiled, and they're being taken. And if you subscribe to teen Institute, if you join the email list in Charlottesville, you can just

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go to yaqeen institute.org. And subscribe, then you'll actually have the notes emailed to you on a weekly basis, at the end of these 40 ahaadeeth. And shout lots out, it will compile it will refine it will send it to some other scholars will beef it up. And hopefully it'll be a manual, a manual for the activist, a manual for anyone that's inclined towards bringing about a sense of reform and justice in their societies and outlets, and seeing things through a comprehensive framework. Now what that means is that some of the ahaadeeth that we're going to cover, especially the first few weeks, or headaches that you've heard, but addressing them in a semi technical way, I'm not just

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going to give you benefits of Hadeeth but actually draw lessons that are practical and all and extract a terminology from our dean for these issues. And we'll get into the issues after we cover these ideas in the wholesome in a wholesome way. So for example, the Hadeeth number I'm in column one cup, whoever amongst you season evil, let them change it with this hand if you can't do so with his tongue if you can't do so with this. Alright, that's it if all of you have heard, but what does it mean to change something with your hand? And what does it mean to change something with your tongue? And what does it mean to hate something in your heart? And at what point one what you know,

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how much of your position or how much does your position in a society matter in regards to this Hadeeth so you'll hear these that you know already but inshallah we'll extract actual and you know, program an actual program from these ahaadeeth inshallah Tada. So I'm excited to start off inshallah Tada. And with that, we're going to go ahead and get started. So this is the first week and I actually want us to start off with a quote, it's a quote that I that I really liked. It's actually by a Shiri author so but it covers it's just really well worded about the concept of justice in Islam. His name is saya Jaffa rasa he wrote a book called The essence of Islam. And he wrote, If I

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am asked to summarize the nature of Islam, and principles of Islam, in just one word, I would say justice, Islam is synonymous with justice, justice to creator by having faith in him and by obeying His injunctions and mandate as he is justice, justice to the prophet of God sallallahu wasallam by following him as he represents the authority of God on earth, justice to oneself by keeping it secure from sinfulness and egotism, justice to body by keeping it healthy, and free from undue exertion and illness, justice to the soul by keeping it pure with piety, Justice in the matrimonial sphere, justice to parents as they have been instrumental in gifting our existence, justice to the

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spouse who shares the burden of leading a family life,

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justice to the offspring as they are the extensions of our own life by motivating them to take the right direction in life, justice to our neighbors by sharing with them and their moments of trial, justice to the sick by assisting them in restoring their health, justice to the downtrodden and the poor by supplementing their basic needs justice to the motherland by enjoying the fragrance of its soul by loving and promoting its prosperity and by being ready to sacrifice for it justice to the entire humanity by contributing to its development, justice to knowledge by making it reach far and wide, by enabling mankind to enjoy its fruits without discrimination. Justice, therefore, is the

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foundation of Islamic principles and occupies a place next to the oneness of God. This is a beautiful paragraph in my mind, because it really covers the wholesome look at justice because justice in Islam encompasses everything that we do justice with our Creator, Justice with ourselves, and then justice with everyone else and then how you how you distribute that justice or balance out that justice is also

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You know, comprehensively spelled out in our faith. So what we're going to do is there are 40 credits. And the hashtag for this class is 40 on justice. So I'd love I'd love for you guys to actually share your reflections as we go along hashtag 40 the number four zero on justice. And just like with the auto buying of a No way, not that I'm comparing myself to mama, no, we don't eat Mullah. or anyone else that ever compiled a lot of rain in the past the 40 Hadeeth collection in the past. Number one, it doesn't technically have to be 40. So it could go 4243 44 we'll see how it goes in sha Allah. The other thing is that one Hadith simply sets the tone for the discussion. But we're

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actually going to cover like 20 heads each week. So it's one Hadeeth that sets the tone and the system have an amount of No, we don't have a lot and our great scholars in our tradition was to choose the most powerful Hadith to highlight that point. And then to go with all of the supplemental Howdy. So the first chapter or the first subject we're going to cover is the gravity of social injustice, the gravity of social injustice. And it's based on a hadith one of either all the Allahu taala and in the beast sallallahu alayhi wa sallam female your we hear on lumbee so it's a hadith Guzzi, which is obviously have the strongest forms of Hadith narrated in Sahih. Muslim that Abu

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Zubaydah says on behalf of the Prophet peace be upon him who narrates from his Lord. So Hadith bootsy is a hadith that the Prophet sly Salaam narrates words from his Lord, not verbatim, but a message from his Lord. So Allah says, or Allah has said these are Hadith goetze so female, you're probably one of from from that which he narrated from his Lord sallallahu alayhi wa sallam God, yeah, anybody he said, Oh my servants in the Haram to volna Allah NFC, I have prohibited forbidden oppression for myself in the Haram to Allah, Allah Allah azza wa jal to who bainer como Holloman and I made it forbidden between you fell out of Allah, so do not oppress one another. So again, the

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Hadith is all my slaves, I have made oppression forbidden for me, I have forbidden oppression for myself and I have made it forbidden amongst you. fell out of Allah mu so do not oppress one another. Eman Rahim Allah said this is the most noble Hadith that was ever narrated by the people of a sham, Syria Palestine, Jordan, Lebanon is all part of a sham. He said this is the most noble Hadith to come from a sham. And he says that the scholars when they used to narrate this Hadith, some of them would narrate it while they were on their knees as a means of showing humility. And this was actually narrated that a recent kolani Rahim Allah the Great target, he narrated this hadith while

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he was on his knees and as a means of demonstrating brokenness in the sight of God. vulnerability in the sight of Allah subhana wa Tada. So it's an extremely powerful Hadith, the justice and humility that it demands, you know, echoed through the centuries throughout the centuries of Islam. So it's such a paradigm of God being so good to us, so you must be good with each other. God is so good with you. So you should be good with one another. And we take many lessons from this Hadeeth number one, if anyone was to have the right to wrong, if anyone wants to have the right to wrong, it would be Allah. No one limits him. No one sets restrictions for him. He is infinite in his powers of Hana.

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Whoa, it's Anna. And no one has the right to wrong or no one would have the right to wrong except for a loss of Hannah hijab. And Allah from himself and even Tamia Rahim, Allah makes it a point to say this, he said, it's not like a lot can't be a volume. He can't be an oppressor who would stop Allah. If he was to be an oppressor, who would tell him that you can't do that? He said that it's it's not Allah Subhana which Allah chooses mercy, he chooses not to oppress. He chooses to make that forbidden for himself. But he has the full ability. He said, it's like, it would be like, you know, someone who's blind saying that I choose or I have forbidden looking at or you know, things that are

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held on the ability even Samia uses that example to say Allah has the ability but Allah Subhana hearts Allah forbids himself from doing so from wronging Anybody else? He does not even wrong, the worst human being in the world. Think about that. Allah will not wrong the pharaoh Allah What wrong for their own. Allah will not wrong shavon Allah will only punish them to what they deserve. Another thing that commandment Tamia Rahim Allah mentions here is that this is the there are only two things that we see that Allah has mandated on himself one to do and one not to do one to do in the

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Lava ketto you saw Luna and an AVI that Allah and His angels send their peace and blessings upon the Prophet sallallahu alayhi wa sallam, oh you believe send your prayers and your peace and your blessings upon the messenger sallallahu alayhi wa sallam. So Allah mandated that on himself to say, you know, and it's the same equation here. How can you not send Salawat on your Prophet sallallahu wasallam? How can you feel independence, of doing Salawat of sending prayers and peace upon the messenger sallallahu alayhi wasallam when Allah sends Peace and blessings on the profits by some and the angels Send blessings upon the messenger, sallallahu alayhi wa sallam, so it's to put you in is

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to put things in perspective for you. It's not just to make a statement, it's to say, Who are you to not send Salawat if Allah and the angels send their Salawat and then here, Allah forbid something for himself, which is, I have forbidden oppression for myself, and I have made it forbidden between you meaning if I have forbidden it for myself, who are you to think that you can oppress, okay? And the Redeemer the scholars mentioned here to ions which are which which really put this in perspective. Allah says, ensuited off verse 29, one an herbivore lamb in labbit. And I will not wrong, any of my servants any of my slaves, a lot does not oppress any of his slaves. Then Allah

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says in Surah Gotha one Allah who you read the woman, the rabbit, and Allah does not want oppression for his slaves. So it's not only that a lot does not wrong or oppress any of his slaves. Allah says he does not want any of his slaves to be wronged. Even Rajab Rahim Allah says, there are three approaches to any situation, Grace, justice, and transgression. There are three approaches to any situation, you could show grace, you could show justice, and you could show transgression. Allah denies himself transgression. So a lot doesn't do whole. transgression is never in a laws, actions or his attributes, even with the worst of his creation. So a lot never, or a lot denies himself. As

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well as for justice a lot only uses it when necessary. A lot only uses it when necessary. And as for grace, that is what Allah loves. So there are three voted, asked for transgression, Allah denies it for himself. As for justice, Allah shows it when it's necessary. Right, just on we found on the Day of Judgment, those will be dealt with punishment or dealt with complete justice. It's not transgression, there's not an extra moments of punishment, they will get exactly what they deserve. And then ask for grace does that and then one weekend apart, and he Sabah Allah subhanaw taala gives extra grace to the believer, and to those that are righteous. And so on the Day of Judgment, you are

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either dealt with one of two options, you're dealt with a lot of grace, or you're dealt with His justice, volume is completely out of the picture. And on the Day of Judgment, Allah says that 1 million, the first rule of the Day of Judgment is no transgression will take place here. That means a law will not wrong you. He will not allow you to be wronged on the Day of Judgment, and he will not allow the wrongdoing that was done to you in this world to be forgotten, meaning there will be a rectification process for them. So now Coleman young has all three of those connotations. The prophets lie Selim says in a hadith that's narrated in Abu Dawood, though anila as

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it were, Allah Allah, He now has the Homer who was idle volume in the home, while rahima home, the candidates who hide on the home and family him, he says, sallallahu alayhi wa sallam, if allow us to punish all of the inhabitants of the heavens and the earth, then he would punish them without being unjust to them. And if Allah shows mercy to them, then his mercy is always better than their deeds. What does this mean? Again, think of the three options, justice, Grace and transgression. So the prophets lie Selim says, Allah removes volume, volume is not there as for the first sentence, the prophets license that if a lot of punished everyone lower, as low as low and Allah Almighty, Allah

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punished all of the inhabitants of the heavens in the earth, then he would not be wronging them. Why? Because there's no way that you can match what he does for you. So it would not be a transgression, if you think about it from from the perspective of what he gives you, and what he asks of you. But the profits license that he doesn't do that, and Allah says, As for his mercy, will owe him a home. If Allah showed mercy to them, like cannot Rama to hide on the home and honor Him, then his mercy is certainly better for them than their good deeds. What that means is

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If you were to take if you were to be the most righteous person in the world, and you were to bring that on the Day of Judgment, but Allah has chosen to show mercy and grace to you, there is no way that your good deeds will be equivalent to His grace. So that's for a loss of time. Now, what is the word loom? mean? What does the word oppression mean in the Arabic language? And what can we actually take from it? volume in the technical meaning of injustice, in the Arabic language and in Islam, is to misplace rights to misplace rights, it's literally wild O'Shea field at mulberry to put something in a place that it does not belong. And that can be done through one of two ways. All right. So

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volume is two types, either excessive harm, so going too far.

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All right, or withholding too much. And NOx deficiency withholding too much. So when we think of volume, we think of ad D, we think of someone going too far right? wronging someone by going too far in an argument or in a dispute, or whatever it may be. But it's also a volume, for example, if you don't fulfill your obligations to someone that Allah mandated that you do so. So if a person does not treat their spouse properly, that's a form of voting. If a person withholds a right from their spouse, it's a form of voting, even if there is no screaming and there's no fighting and there's no yelling. It's still volunteer, not give that compassion that love what Allah subhanho wa Taala

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mandated from you in terms of tangible legal assigned rights, that is volume, it's also a form of nuxe deficiency. Okay, so that's the that's the the meaning of volume linguistically. What is the greatest form of

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the greatest form of oppression, the greatest transgression,

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to associate a partner with the law in the shilka law volman awin. So Allah subhana wa, tada mentions and sort of look, man, that associating a partner with God is a great transgression. Now, why is that if I want you to connect the linguistic, the linguistic meaning, with the technical meaning here, because the right of Allah is to be worshipped? Right, it's the right of Allah, He created you. So it's his right to be worshipped. To worship, besides Him, is to put the Hulk in the place of the Holic to put a creation in the place of the Creator. So to assign your worship improperly, right, or to assign your obedience improperly. So that's the theological definition. So

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when the prophets lie, Selim was asked, it's actually quite profound. He was asked, What is the greatest sin? He said antigen under the law, he needed then wahala that you would assign a partner with Allah. And he's the one who created you look at the way he worded it slice elements and ahaadeeth and even had done that you would assign a partner with God, and he's the one who created you, so you're not properly us, you're not properly giving the right of God upon you. So there is there are two types of volume here. When we broke it out. Technically, there's transgression against yourself, one against oneself. Okay. So every time you sin, you're committing a form of

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transgression, you're oppressing yourself, right? Because you are not giving yourself it's right upon you. So that's a form of transgression. And then there's transgression against others. That's the second. So the one that's how you see how injustice sort of covers everything. And then justice is involved is deeply embedded in every concept in our theology. So let's look at the Hadeeth. Now. All right. What's the function of a loss and Gary, buddy, all my slaves? Yeah, everybody. What do you think the function of that is? What does that do to you right away?

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It puts in perspective what

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your relationship with a lot. Because if you don't properly understand the reality of your relationship with God, then you can't properly understand your relationship with society. Right? So before we even go to the other forms of we'll start off with your relationship with God on a personal on a personal level from a spiritual development, you need to understand the reality of your relationship with your Creator. Yeah, everybody, almost all my slaves, right? So you automatically are placed in a mindsets. That's number one. Okay. Number two, Allah addresses you with admonishments. But when Allah admonishes he admonishes you in a loving way. So Allah does not

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insult you. A lot does not insult you and say, Don't wrong, someone. Or don't do this a lot calls you with compassion, with love. Why? Because the one who is oppressing someone else is losing that spirit of love, that spirit of muhabba that spirit of compassion, you're dealing with someone else outside of

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Your natural fitrah your natural disposition, which is one of mercy and kindness and compassion. So what by Allah addressing you in that fashion? It should humble you. Right? That look how Allah is addressing me. How can I then address someone else with such cruelty and harshness. So even runcible haimo law says that it's to put you in that place of compassion, understand the way Allah is admonishing you, meaning, if you were to admonish someone harshly for being harsh, then you're really not solving the problem.

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You're probably going to make them harsher as soon as they get out of your power in your control. But instead to speak to someone lovingly meaning I want good for you. This is a form of compassion, right? It's the way we give them. I'll see how advice to one another as well. Yeah, anybody? Oh, my dear slaves, a lot of scribes us to him. So that's number two. Number three, Allah is telling you, I did not create you for this by reminding you that you are his slave, you are his worshiper, that you were sent to this earth to serve His purpose. When my follicle General incel Alia will do and you will not I did not create human beings or jinn except to worship me in a wholesome way, by reminding

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you of that Allah is reminding you of your purpose. So number three is Allah is telling you I did not create you for this. I did not create you to sow harshness or injustice to someone else. Number four, by a lot telling you Yeah, Eva, the Oh my slaves. Oh, my dear slaves, Allah is also telling you who gave you the authority to act like a master?

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Who do you think you are to act like a judge above someone who has power on this earth? You don't have power? Remember, on the Day of Judgment a lot, the first thing a lot, what would call out another Malik? Malik, I am the king, I am the king? Where are the kings of this world? Where Where are the javabean? Where are those people that used to claim power in this earth? Where are those that thought they were sovereign? So a lot told is putting you back in your place? By saying Who do you think you are? Or who gave you the authority to act like a master? Okay? Now, if you don't have authority, number five, these are all lessons that the scholars extract just from this word number

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five, if you don't have the authority, who gave you the permission to wrong, someone else, you are a slave of God, he or she is a slave of God, what makes you think you have the authority to wrong or oppress that slave of God? Right. So a lot is saying to you who gave you that permission? Number six, the scholars say it denotes in gratitude on the part of the slave.

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How ungrateful Are you that with all the blessings I've given to you and all the power I've given to you, for you to even be able to oppress someone else, you use the blessings that I gave you to put someone else down or to hurt somebody else. Think about that. Allah gave it to you a lot put you in that position, you have to be in a certain positions are wrong, someone, otherwise you wouldn't be able to run them. So how ungrateful are you to use what I've given you for good or

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for evil? Right? So it's a loss of hundreds out of reminding us of his blessings. And the last thing that the scholars say it's number seven, right? I give you guys six or five. Those of you taking notes. Six, all right, number seven, and this is beautiful. A lot did not say Yeah. marshadow muslimeen. Oh Muslims. Yeah, you Hallelujah, Amen. Oh believers. Allah said, Oh, my slaves, which denotes the Muslim and the non Muslim, this is for all of mankind. Allah is calling upon all of mankind. Like when Allah says in the Quran, yeah, you have nice old people, all of mankind. It's interesting, because many of the scholars pointed out that if you look at most of the ions in the

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Quran, that are Yeah, you had NASS, that are Oh people, they somehow involve the rights of people. Right? So Oh, people remember that there are people to that's hustle function, remember that they are just, they're just like you They are people. And you are people. So this is a call for Muslims, for non Muslims for all of mankind's. So what are the consequences again, the severity or the gravity of injustice, the first two consequences that some of the some of the, the ascetics of our tradition pointed out, your entire ask of Allah is negated by your load is negated by your transgression. What does that mean? What are you asking a lot for in this world? What do you want

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from Allah?

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Sorry, you guys can answer

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guidance,

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Grace, guidance and grace. So at the end of sort of the fancy hat what's your ask of Allah dinner Serato Mr. Team serata Latina and I'm sorry him light in Malibu barely him while bawling Do not let us be amongst those who have earned your wrath.

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For those who have gone straight, both of those are negated by transgression. Why? Because the law says so hieromonk obey him Don't make us amongst those who have earned your anger. Allah says in the Quran, Allah who allow you have provided me. Allah does not love the oppressors.

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So you sacrifice the muhabba the love of God by oppressing someone else, what did you you can say yourself but I didn't do anything to Allah. You can't do anything to Allah.

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But you have sacrificed your the love of Allah by treating by mistreating his creation. So you lose light in my movie I lay him you've negated that ask what else Pauline and not to make us from those who are misguided. Allah says in the Quran, Allah Hola, como el amin, Allah will not guide and oppressive people, the oppressor will not be guided. What that means is that oppression serves as a veil between him and guidance from Allah. You know, when people are in the state of oppression, they act like devils. They don't act humans and how they become so people. It's amazing the capacity of love that we have as people and it's amazing the capacity of cruelty that we have as people that

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volume form such a shell on a person's heart, that you've lost the love of Allah upon you and you don't have the capacity to receive guidance, it serves as a barrier between you and guidance. So both of the asks that you have of Allah are negated. Both of them are gone. The next thing that we see that the scholars point out about this hadith is that the first part of the Hadith is general Yeah, he Daddy, all my slaves, the second part is very specific here. Do not wrong one another. Do not wrong one another. So Allah is particularly addressing with this Hadith, not wronging one another as people as human beings. And again, this is a message to all people. So let's go through

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again, what are some of the what's some of the what is the gravity of injustice? What are some of the punishments of injustice, the prophets why Selim says it tackles volume, fear oppression, for in a volmer, walmartone, Yeoman piano because oppression is darkness upon darkness upon darkness on the Day of Judgment, local match would be darknesses. But that's not actually an English word, at least not to my knowledge. They added some words recently because of our new president. All right.

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So that like Post truth is not in the dictionary that didn't used to be a word. Now Post truth is actually in the dictionary now. So alternative facts to that's actually in the dictionary now from Well, I don't know about that one yet. But Post truth was actually added to the English language because of

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our president who speaks like a fourth grader. No offense to the fourth graders, all right. But anyway, so volume, volume mat is darknesses darknesses. All right. So the profit and the profit slice I'm using the same words volume, volume. So volume in its linked linguistically, the word oppression has darkness in it. It is darkness. And some of the scholars of linguistics they said of language, they said that when a person commits oppression, he darkens his hearts.

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So if there's there's there's a connection between the words so fear, volume, fear, oppression, because it is darkness, upon darkness upon darkness on the Day of Judgment, and Allah says what God has done and hamdulillah Allah says, On the day of judgment and sort of Baja, that anyone who carries oppression has lost, they will fail, they will fail on the Day of Judgment. Now, so we get this idea of loss on the Day of Judgment, which is the ultimate loss, right? What will the Day of Judgment look like for a violin? What will the Day of Judgment look like for the oppressor to understand the gravity, the very first thing that the people will see on the Day of Judgment, as the

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prophets lie some dimensions as they're standing, the way the proceedings of the Day of Judgment start? Is that Allah subhanaw taala would bring the animals forward. And Allah subhanho wa Taala would solve issues of injustice amongst animals so much so that the Prophet size of them said the horned goat that attack the one that did not have horns, will will have its retribution. So you would sit there and you would watch and the effect of that as you're standing there on the day of judgment and you're watching even the the disputes amongst animals being resolved, if you are a violent if you're an oppressor who hurt people, what are you thinking?

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Where do I stand, right? So if these animals are even having volume worked out amongst them, because the first rule is not vulnerable, young, then where do I stand? Okay, yeah, late any control robber, right. So the disbeliever would say I wish I was dust. I wish I would be reduced to dust like the animals after the retribution is done. So you immediately are putting that mindset. The messenger slice on him says this is a deed that's narrated by Stefan while the allowance

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Rasulullah sallallahu alayhi wa sallam says lmm walima more are hidden. Verily he who wrongs a non Muslim that we have a treaty with or that is under our protection, so a non Muslim that we have a covenant whether that's under our protection so it's talking about the scholars say no limit people that live under Muslim territories or in Muslim territories or most are non Muslims that had a treaty with the Muslims, there was no war between us. And then the prophets. lysozyme says, Whoever wrongs a more I hit someone who has that as someone who has that, that that that covenants or the profit slice that I'm said or he diminishes his rights. Okay, let the whole FOCA talk but he or he

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overburdens him beyond his capacity. So he harms him. He diminishes his right remember, he holds back his right or he forces him to work beyond his capacity are the men who shall be lighted leaving us or he takes something away from him without his consent? The prophets licenses for Anna Haji Jew who Yeoman piano I will be his prosecutor on the Day of Judgment.

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There are many lessons we take from them. Number one, that the one who's being wrong they're standing in the sight of Allah is irrelevant to the question of irrelevant to the question of oppression. This is talking about a Muslim oppressing a non Muslim. And so the idea so faith in theology don't matter here you oppressed someone that you did not have the right to oppress the gravity of this that we take from it. What is everyone on the Day of Judgment hoping for from the profit slice of them?

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His she hit his sofa, his intercession? Everyone's hoping for his intercession. Can you imagine the profit slice I'm standing in front of you hedgerow as his prosecutor, as his prosecutor and prosecuting that person. You know, the prophets lie some arguing to a lot about why you should be punished. Now, here's the thing you might think to yourself, Well, this is talking about the limit that doesn't exist anymore. No, the scholars say this is talking about any person that you did not have the right to wrong. So think about a Muslim and non Muslim regardless, irrespective of that person's faith that they're standing before Allah. You did not have a right to wrong that person.

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Your hygiene, your prosecutor on the day of judgment will be none other than the messenger sallallahu alayhi wa sallam. So what then are your chances of making gender right or making its agenda? So there's another narration of the prophets licenses from Allah Muhammad. And then also the law I know he says Mankato enough sin murder so whoever kills a more I hit a person who is protected by the Muslim or non Muslim that we have a treaty with or who is protected. The Prophet sallallahu alayhi wa sallam said, lamb yahara had agenda he will not smell the fragrance of paradise. We're in rehab you German Maserati or Marina Amma he said that the smell of Paradise is so strong, that it

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can be smelled from 40 years away, a distance of a journey of 40 years away. So it distances you from gender. The one thing we're pursuing on the Day of Judgment, the shift out of the messengers license on his intercession. Instead you have the prophets lie Selim as a prosecutor. Now what methodology can we derive from this law says well, Amanda come Shanna Coleman Allah Allah tala. Even if you hate someone, and it could be a righteous reason so you hate someone for a good reason. Do not let that lead you to wrong that person. When I originally monochrome Shanna, uncommon Allah now Kareem says this is the strongest verse in the Quran about justice. Because it's not talking about

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your family. It's not talking about Muslim non Muslim rights this person not rights this person, it's talking about someone that you hate someone that you despise, do not let that lead you to oppress them or to be unjust with them. They do who Acropolis taqwa be just that is closer to piety, what taco WA, and be mindful of Allah. In Allaha hubiera been attacked Milan, Allah is well aware of that which you do. And Allah says in the law you have been maxing Allah loves those who act justly so the opposite. So what is the law do with this ayah he takes you back to thinking about him instead of thinking about the person

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right what I had to remember come Shanna, an omen Allah Allah tala, don't let your hatred of a person make you wronged them. Then Allah says it'll be just and remember Allah, be mindful of Allah, take it back to Allah. Not because that person deserves your kindness, but because you want a lot to deal with you in such a way. Right? So Allah shifts you away from them. Now back to this idea that the one you're wrong, it doesn't matter what position they have. The messengers license them so a lot of people hear this Hadeeth but here's the context of the Hadith. Xena Bahati that when the prophets license sent more either than a job, a lot of the

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Allow the animal to govern over Yemen. So he's sending more ad to be the governor of Yemen. Yemen has Muslims Yemen has non Muslims. Yemen is actually a very diverse place at the time, because it was a Persian client kingdom. So they had Medusa. They had Zoroastrians, they had Christians from the time that the Abyssinian King was able to take it over. So it was a very diverse place, theologically, right many people, the messenger slice and I'm said tomorrow, though the Allahu anhu tucky. That was a Muslim, fear the supplication of the oppressed. For in the holiday, Sabina has been alive he job, there is no veil, no screen between that invocation. And Allah will encounter

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copyright even if the one who's making that supplication is a disbeliever. So what that means is what's implicit in this Hadith, once again, is that if a non Muslim makes

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against more other than Java, the governor of Yemen the great companion of the Prophet sly salam, and he has a right or she has a right they were actually wrong, that would be accepted against morons. Right? So to show you the way that a lot takes up the cause of the oppressed, the prophets license said in another Hadith, that there are three people whose their eyes are never there supplications are never turned away. He said, so I saw them I saw him ohata after the fasting person until they break their fast when emammal added and adjust ruler, was definitely to them of loom, your fellow holla who focal varname. And as for the supplication of the oppressed, Allah raises it

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above the skies while

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Baba sama and a lot opens the gates of the gates of paradise for it. Why akula Rob And Allah says to the darat Where is that he was at early on salon, Nikki went over the hain, by my might and my glory, I shall surely support you, even if it's after a while. So look at even the way that Allah takes the dirt out of the one who has been wronged. Right and the prophets license that fear that fear the director of the one that you wrong, fear that you're of the one that you oppress, because a lot takes it that seriously that, you know, even the wording that it goes above the heavens and a lot opens the gates and Allah speaks to that, and says, I swear by my mind and my glory, I won't let

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you down. I will answer your door, even if it's after a while. So if that's the the gravity of injustice, or the burden of injustice to the person that you've harmed, how much should we fear injustice, and who is exempt from fearing it? And this is where we come to the prophets lie Selim onsala model the Allahu anhu she says that the Prophet sallallahu alayhi wa sallam did not leave his home not once she says the word pot, he never left his home. Except that Illa Rafa tada who Isla Santa, he looked up to the sky. So the Prophet slicin every time he left his home, he raised his eyes to the heavens, upon a llama in the air of the vicar, and I will

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Oh, as it was a of Lima Olam

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edge Hello a huge holiday. He said sal Allahu alayhi wa sallam Allah in Arabic and Alberto Hold on, oh ally seek refuge in You from being a straight or leading someone else's straight. Oh, as in

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as it was that or that I would slip or make someone else slip. So I would I would fall off or I would cause someone else to fall off the top. And the profits license that of Lima over them or that I would wrong someone or that I would be wrong, that I would oppress or I would suffer oppression or the profits licenses, Oh Allah, oh, Allah, Allah or that I would, that I would do wrong or have done wrong, or have wrong done to me. So the prophets lie Selim is giving us these four things. And this is the reason why the scholars say that this is important to mention here from the gravity of injustice that the prophets lie some feared it's so much that every time he left his home, he asked

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a lot to protect them from it. And if he himself why Islam was so afraid of causing injustice to someone, where does that leave us? Right, and that's why you might remember there's the famous incident, where the messenger sallallahu wasallam, he saw a young man laughing and he poked him sallallahu wasallam with his, with his stick. And one narration suggests this is the Battle of better so like it's a serious time right now you need to get in your line and he needs to not, you know, you need to be serious right now. And the young man said to the Prophet, slice Allah, yada suit a lot you harm me. I want my revenge.

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prophets lie. Some did not say Do you know who I am? I'm the Messenger of God. We've got the Battle of bender to worry about. I don't have time for your silly pranks right now. Did he did he dismiss him some a lot harder, you know, just the thought of someone saying to him, that you that you wronged me. I want my time.

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I want my my revenge. The prophets lie Selim presented his his stomach tomb and he said, poke me back. Take your revenge. He said sly Salaam, yada sola in the Malaika commies, you're wearing a shirt, and I wasn't wearing a shirt. So when you poke me it was on bare skin. But you're wearing a shirt. So the profit slice, I'm actually raised his shirt. And he said, poke me. And instead, the young man hugged him, and he kissed the, you know, he kissed the abdomen of the Prophet sallallahu wasallam. And he said to her, they also lie that's all I wanted from your messenger of Allah.

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But But the idea that the prophets license was so afraid that even in that most serious moment, he stopped everything to do that. Because the thought of someone saying to him, You wronged me, was that severe Tim, or it's not only Allah, I know, when he was 85 years old, 85 years old, imagine an 85 year old man, and he he pinched the ear of a young boy. And he felt bad it was you know about doing it. So he told him, go ahead and pinch mine.

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I mean, can you imagine the young boy he was the halifa at the time the elderly halifa this this noble man, the one that even the angels are shy of like, what kind of young boy would actually do that? And the boy said no, if normally allowed to and he'll put his hand on his ear, he said, go ahead and do it, he says, in a sauce dunya I want to make the sauce laugh.

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Because the payback of this world is a lot easier than the payback in the hereafter see that the gravity of injustice on the day of judgment that they held in their minds that actively played a role in their lives, that I would rather have this payback in this life than have it in the next life. So go ahead and do it right. So because the the Sahaba operated with that in mind, because they had that constantly operating in mind and they hate it to wrong anybody, right? So it starts off with that. And I want to end with this concept because I want you know, this is a very profound thoughts.

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Shape assignment, Tamia, Rahim Allah, He says that the people's well being in this world is attained through justice, even when they have personal sins that coexist with it, meaning they treat others well. They show justice to others, and they might have some personal sins that coexist with it. He said that person is more likely to find well being in this world than someone who takes another person's rights even if they have no personal sense to coexist with them, that that person is more likely to be in a better situation. He said, For this reason, it is said that Allah will uphold adjust nation, even if it were a disbelieving nation. And Allah would destroy an unjust nation, even

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if it was an even if it was a believing nation. You know, Dr. Sherman Jackson did that invocation at the DNC this year. I thought it was hilarious to see everyone at the Democratic National Convention applauding a statement from Evan Samia. I was like, That's hilarious. That's awesome, right? Because he said he quoted this. He didn't say even to me, but he quoted it. That God upholds adjust nation, even if it's a disbelieving nation, and God destroys a nation, even an unjust nation, even if it's a Muslim, a believing nation. He said that in this world, people would thrive under justice and disbelief, but they would not thrive under injustice and Islam. That's powerful. That's really

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really powerful to think about it at a community level at a societal level, that the people in this world at least they would thrive with justice, even if they have this belief, and they would fail with Islam if they have injustice. That's a powerful statement. And in no Chi Rahim Allah commented, he's a student. He said that every time Allah mentions the destruction of a town, in the Quran, he mentioned like nom nom nom Allah, Allah destroyed them when they oppressed when they transgress, when they became aggressive with their profits when they became aggressive with the believers and started to harm them and indulge in oppression and transgression. So it was not simply their

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disbelief, it was something else coupled with that it was the actions that came with that disbelief. So how do we properly understand this? How does this make sense to us? Because I said in the beginning of this class, that the greatest injustice is what

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Shannon check

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if the greatest injustice if the greatest injustice and I hope it's not too late for you guys to actually let this settle in? If the greatest injustice is to worship someone besides God, because God has the greatest right upon you, then how can it be rationalized? How can it be rationalized that Allah would forego his rights and put people in well being so long as they fulfill the rights of others? How do you rationalize that on top of that, by the way, this is a maxim in Islam. This is a car either, not elkaar either, by the way, just so you got. This is a silky Maxim, a principle in Islam, that Allah if the right of the creation and the right of the Creator are in conflict, fulfill

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the right of the creation.

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That sounds off. But it's a it's an agreed upon principle in Islam, if the right of the creation and the right of the Creator are in conflict fulfill the right of the right of the slave, both personally and to others. So personally, if the day of Ramadan comes and you're sick,

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which right takes precedence, your body's right upon you or allows right upon you, your body, break your fast, get healthy, you can make up your fast later. And as far as people are concerned, if you owe if you owe someone money, if there's a debt that you owe to someone, just talk about the fifth application of this the way that we apply this in jurisprudence. And fifth, if you owe someone money, and Hajj comes upon you,

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how does the debt that you owe to Allah right?

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Do you pay off the debt? Or do you go to Hajj first, pay off the debt, the debt is more is more important to be paid off. Unless your debtor gives you permission or it's it's a rotating debtor, it's you know, where you're paying a monthly debt. But otherwise, if a debt is due upon you and hedges there, you should pay off the debt first. So when the right of the person is in conflict with the right of the Creator, then you prefer the right of the creation? That sounds really shady. Right? It sounds like how can you How can you be saying this right? How can you be making that? How can you be saying something like that? Because isn't a lot of the greatest? Doesn't a lot have the

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greatest right? To be worshipped? Yes, but there are three ways that the scholars that the scholars resolve this, okay. Firstly, they say that Allah is most merciful and in His mercy, a lot delays and delays and delays his punishment. So if a person is doing something, if a person is not fulfilling their obligation to Allah, Allah continues to grant them respite and calls them back to him until their moment of death.

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So the urgency of Toba is there, but a loss of monetized Mercy is that a loss of hundreds Allah grants him that respite until the moment of his death, so that's the grace of Allah, that Allah gives you an opportunity over and over and over again in life to repent. But and the second thing that the scholars say is that Allah does not need his rights, but the slaves of Allah need theirs. Allah is independent, he does not need his rights, but the slaves of God need their rights. Okay, and that's his mercy encompassed within a within the scope of legislation in a legal manifestation. All right, so which we mentioned with the debt, for example, a lot doesn't need your hedge, but a

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person needs their money back, right, you owe the person why they need their money back. So Allah subhanaw taala delay does not need anything from anyone but people are in need. So Allah forgoes his rights. Thirdly, and this is the most powerful,

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who gave rights to people.

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Allah. So when you take the rights of people, it's a compound offence, because it's Allah who gave them that right so you're not just wronging them, you're disobeying Allah subhanaw taala Allah honored them, and you disgrace them, a lot provided for them and you take away from them. So it's compounded in its gravity because it involves both the person and a loss of Hannah Hosanna. So that's why on the Day of Judgment, and this is the last point it really is, I'm serious about it. That's why on the Day of Judgment, good deeds that are done for Allah, good deeds that are done for Allah sincerely for a lot your salon, your salon, what would happen to your Salah, if you wrong,

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somebody disappears, it evaporates. The Hadith of the bankrupt one the Muslims, he shows up on the Day of Judgment, with his Salah with his charity, prayers, fasting, everything. It's not that people are more important than prayer or charity or fasting. But the prophets lysozyme says he comes with all of those good deeds. When I can sit behind I will shut them I had a lot of trouble how they curse this person, he backed by this person, he hit this person. He has saw all of these things. All of those people start to take his deeds away. So you think about that your good deeds that were done, just for the sake of Allah are taken away by other people because of your wronging them so

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they would disappear because of your wrongdoing towards them, which is why a chef ERISA told Luminato not at Mourinho, the Nova

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glad tidings to the one who passes away in this world and their sins die with them. They have not left behind harm that they've done to someone else or a person that would make against them or deaths and so on so forth, to buddy Magneto, not as matter who they know. And so Fianna thodi Rahim Allah says, I wish that on the Day of Judgment, the only one I had to deal with is a loss.

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If it was only a load that I had to deal with on the Day of Judgment, I would feel very confident. Very comfortable, but what about the people and not the people that I've wronged

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People that I've held back from the people that I took from or withheld from all of these things What about the people that I harmed with my tongue or my my hand? the gravity of injustice, right? And that's the point here that we take from this hadith May Allah subhanaw taala protect us May Allah Subhana Allah save us and protect us from volume. Now the practical manifestation by the way just because I see you all looking hopeless and I'm sure that everyone behind the camera is hopeless the practical manifestation is that you are always operating the way the companions operated. So with the position of grace because you you desire the grace of God, right so you're always operating

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like they operate, ask a lot to protect you like the profit slice I'm used to actively make your everyday to be protected from volume and do not consciously wrong someone else so try your best to stay out of it. May las panatela protect us the last panel to allow us to have success in this class. I hope you guys are gonna come back like it's like man I'm never doing this injustice thing again. This is the building methodology. So the title of today's chapter was

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the gravity

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the gravity of injustice, right this is the gravity of injustice as you all know inshallah tada as well. This is just just just to say we just launched as well with the opinions to the two week donation drive so I encourage you all in Charlotte to go to European institute.org slash donate and Charlotte to support your team use this hashtag get the word out inshallah tada for people to attend this class also make their out for SR nine who put together this amazing set make they're out for the Valley Ranch method administration that's worked very hard to put this all together. inshallah tada as well. Chef lead bassoon is going to be coming here this Friday, Saturday Sunday to teach

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torchbearers inshallah, so it's a really good class on the setup on the pious predecessors