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Social Justice EP06
Channel: Omar Suleiman
Series: Omar Suleiman – Social Justice
File Size: 16.98MB
40 Hadiths on social justice: Hadith #6 – A Word Of Truth In The Face Of An Oppressor
Episode Transcript ©
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And again, the next two weeks, just two weeks left and laying the methodology, sort of show us how to correct what we see when we see it. And inshallah Tada, we'll get into the actual issues once we finish these ahadeeth on methodology. Just a quick logistics note, not this next week, but the week after we will have off inshallah Tada. So that's going to be a week off, I think it's March 28 is March 28, two weeks from today, because I have to speak at University of Texas in Arlington and shot lots on. So just keep that in mind. And so so that'll be the spring break of the halaqa, officially the spring break of the Harlequin Charlotte's Island. But we went through the Hadeeth last week of
LD Friday, May Allah be pleased with him?
Who goes through this conversation that he has with the messenger sallallahu wasallam way he asked him, you know, what, what are the actions that I need to be doing? And if I can't do this, then what should I do? So he goes from charity to, you know, when he tells the fly Salaam, what are the actions that accompany faith, the first thing he says is spending from what Allah has given to you. So being terrible with with what's been given to you, even if it's very small, then he mentioned a few things. So he mentioned this idea of enjoining. Good and forbidding evil. He mentioned, this idea of helping someone who is skilled but doesn't have the capability or someone who's in a
position of authority to make changes, but doesn't have the proper knowledge or the skill set employing the one or enabling the one who's in a position to do what you can't do. Then he mentions being there for the one who's being wronged. And you know, at the end of the profits, licensing finally mentions that if you can't do any of these things, then at the very least make sure that the other one enough that your harm is not reaching anybody. If you have nothing good to offer, then make sure that you're not bringing that make sure that you're not saying anything that's harmful. Now, if you notice with that, if you take that Hadith, and you match it up with a more famous
narration, which delivers the same message, where the messenger sallallahu wasallam says, Man, I'm income one cow, whoever amongst you sees an evil valley of Idaho bat let him change it with his hands in the air for bt Sunny, if you can do that than with his tongue. Now, the first thing the profit slice I mentioned in this narration with without was changing something with the hand, right? charity is something you change with the hand. That's one form of this hadith. Of course, this is a different form. But we said poverty is looked at as an economic injustice. It is a form of injustice, because it's usually men made. So the prophets lie. Some is mentioning something
practical you can do with your hand. But the next three categories that the Prophet slicin them gave to us without were matters of the tongue, things that you say. And if you can't do that, the prophets license says then you hate something in your heart, you can't change it with your hand, can't change it with your tongue, that at least you hate something in your heart, and that's the weakest of faith. Likewise, in the Hadith, and the narration of the Prophet sallallahu alayhi wa sallam tells him at the end, if you can't do anything good, restrain your heart. So it sort of follows that same pattern that the messenger sallallahu alayhi wa sallam,
in the other Hadith, what this shows us is that out of those five categories, speaking was the most important, right speaking encompass the vast majority of them. What that shows us, ultimately, is that most matters of good or evil are matters that are encapsulated by the tongue. It usually stems from the tongue, it starts or finishes with the tongue, the vast majority of good that you will do, and the vast majority of harm that you will do is probably going to be with your tongue. And that's why there's a famous narration of look man and Hakeem his Salaam, when he was he was first a slave, this this, he was an Abyssinian slave. And his master told him to cook the best part of the sheep,
the best part of the animal and he first and he brought forth the tunc. Then he told him to bring the worst part of it, he brought forth the tongue again. And he said to his master, when his master asked, asked him why, he said to his master, that if the tongue is used for good, then it's the best part of the body. And if the tongue is used for evil, then it's the worst part of the body. So at the end of the day, your tongue is most likely either going to get you into paradise, or it's going to get you into hellfire. And when it comes to matters of doing good in society, or doing evil in society, words are usually the starting point. And the messengers lie Salah mentions to us and
numerous Hadith outside of the scope of justice or injustice, conversation of justice or injustice, that we often don't consider our words as actions. And that's very dangerous because if we underestimate the impact of our words, then we could underestimate
The sinfulness that can come from speaking ill or speaking in a way that's displeasing to God, and then end up you know, in eternal punishment, or the other on the other side. If we do not realize the impact of our words, then we will not use our tongue in a way that's pleasing to Allah subhana wa tada in a way that could take us to gender in a way that could take us to paradise. So the very first thing that we take from this entire notion I haven't started with the Hadeeth yet, is that the tongue has severe consequences, for good or for bad. Words are impactful. words mean a lot. And so the Hadith that we're going to go over today is actually a very famous one. And the Hadith has two
narrations, one of the narrations from Abu Zaid, allegedly was the Allahu anhu. May Allah be pleased with him, that the Prophet sallallahu alayhi wa sallam said ophthalmology had the best form of jihad. And obviously, this automatically takes Jihad out of the spectrum of killing and out of the spectrum of war and battle. And it adds another element to it. Or it actually, you know, fulfills its true meaning which is the meaning of struggle, that the greatest struggle, the best form of struggle and Jihad as a struggle has internal elements. It has external elements so internally struggling against your lower self, your vices, externally struggling against injustice, struggling
against things that are displeasing to Allah Subhana Allah striving right tjahaja is to strive so the profits Isom says the the best form of jihad the best form of striving, taneema to have endosulfan and
to speak a word of truth in the face of an oppressor. In another narration, which is actually more common, he says de la la vida Salaam kenema to add a word of justice and the Sultan and Jad in the face of an oppressor. So it's the same narrations the same meaning but again in after the jihad, the greatest form of striving, Kadima to adilyn and the Sorbonne and Jad a word of justice spoken in the face of an oppressor. Oh, TTY kennametal have been endosulfan and Jad or Word of Truth spoken in the face of an oppressor. Now, which of the two words is more general how or added truth or justice? Which one is more general at least coming from the Arabic language that would anyone know? Which
one's more general?
Truth? Right? How is more general? Okay, because truth can mean many things. speaking a word of truth in the face of an oppressor can mean many things. And the best way to really extract the meaning of a hadith is to look for narrations that are very similar to it and wording. That's the first way that you'll really extract the true meaning of that had the the practice of the profit slice of them. And you know, looking at the meaning as it comes in other narrations. So Kenny Metro added a word of justice is a very particular truth, that the Prophet sallallahu alayhi wasallam is mentioning that a person speaks in the face of a tyrant, how do you speak a word of truth, a word of
justice, in the face of the tyrant. And there are many things that we can take from this hadith that are very powerful. And that's really what we're going to talk about the idea of speaking truth, particularly, even if you have an obstacle or a major obstacle in front of you, using your tongue to challenge volume to challenge injustice, even if that means saying it to the face of an oppressor. Now, if you remember, when we started off the series, we gave, we use the Hadith of the Prophet slicin, I'm seeing a man beating his slave and the prophets license, I'm saying, Allah is more capable of doing that to you than you to him.
Showing that oppression usually comes from a false illusion of power, that a person thinks they have power. And Allah is really the one who has power. So that master is he's beating a slave or, or a husband that's oppressing his wife, or, you know, a ruler that's oppressing his his people, all of these people do so under the false illusion of power, that they think they have power. And they think that the one that they're pressing is powerless. Think of this Hadeeth as the reverse of that. Imagine the sights, you have an unquestioned ruler and authority, a person who has clear power, and somebody speaks in the face of that oppressor, a word of justice challenges that person's injustice.
So the equation has been shifted, you've got one who's extremely powerful, who was who, who appears to be powerful, and the one speaking to him, not speaking from the illusion of power in himself, but instead, understanding the ultimate power of Allah. And speaking with that power to the one who falsely believes he has power. Do you guys understand how the switches now the occasion altogether, so you go from the one
Who thinks he has authority,
you know, speaking to the one or doing to the one who he thinks is powerless, and in this situation, the powerless speaking to the powerful, the powerless one speaking in the face of the powerful. And this, this shows us many, many, many different things, this hadith gives us many different implications. One of those implications as well is that Allah will not charge you for the results of anything, that to Allah, what matters is your efforts is that you do your part. So even if by speaking in the face of that oppressor and that tyrants, it's not going to bring about real change. Okay? Allah is the one who's in charge of change. And Allah is the one who's in charge of Divine
Decree and in charge of of the way that things will proceed. So you do your part, it's not about the consequences. It's not about the impact. It's not about the effects, that a person does not feel afraid to challenge, an oppressor, to speak in the face of an oppressor a word of truth. And we also see that this, you know that there are different effects of speaking a word of truth to an oppressor. One of them is that, and this is the one that we usually skip over is that when you speak a word of truth to an oppressor, you often imagine this person going to a tyrant, like, you know, a fitter or a pharaoh and Musashi said, I'm speaking in front of the Pharaoh, or this person that's
challenging the oppressor and telling, you know, putting them in their place. But the first effect of this hadith actually has nothing to do with that at all. The first effect of this hadith is speaking to an oppressor
in a way of nasiha in a way of advice, in a way of trying to rectify them. So it's not registering the form of protest, or, or objection in the first effect of this Hadeeth. It's reminding a person who has authority reminding a person who's in position, that you do not have the right to wrong, and showing them the error of their ways, so that they can rectify that. So you speak in the form of especially when you're talking about someone who generally has a track record of justice, but no one is perfect. And it often happens that a person starts off in a good way. And slowly, slowly, the power starts to intoxicate, and they need sincere advisors. So the first impact of this Hadeeth is a
person who knows someone who's in a position to challenge someone who's in that authority. And they do so from the position of trying to rectify them, not challenging them for the sake of expressing bravery. But first and foremost, to rectify them, you seek to rectify them. And that's the first way we understand this idea. And that's really not what you usually envision when you talk about this hadith. Why because the goal is not the goal is not to be celebrated and challenging the oppressor. The goal is ultimately to rid Society of oppression. So if I can challenge the oppressor in a way that would make him see the error of his ways, and would make him stop his oppression, then that's
the most praiseworthy of at all. And that should be the first step with someone who is in a position of wrongdoing. The second effect of this hadith is speaking a word of truth in the face of an oppressor as a form of objection. Right as a form of showing that that person is not ultimately in charge does not have unquestioned or unparalleled power is not in a position where they can wrong and they can commit injustice without being held accountable, that everyone is to be held accountable, that even Apple Records to declare the allowance on Amazon, this is powerful. If there is anyone that wasn't going to make a mistake as halifa it would be the first one, the one that came
after the prophets lie Selim is so deep, the trustworthy one the truth one, but I will back here says obey me as long as I obey Allah and the messenger and rectify me when I don't obey Allah and the messenger. So you know, you need to correct me he's actually soliciting advice. He's soliciting those challenges as the owner of the law. And when he said, Now yarraman, convenient, even elaborate, but not one of you see a fault on my part, except that they expose that false. So sometimes it's doing it as a form of advice. And sometimes it's doing it as a form of objection. So the second form really needs to be a form of objection. Now, there are a few things that we also
take from this hadith and that is, why is it the greatest Jihad? Why would the prophets lie? Some refer to this as the greatest struggle?
Why do you guys think why is it the greatest Jihad?
Because people don't have they don't have courage because there's fear involved. Yeah.
So it's a continuous effort, you're always making Jihad to the nafs, you're always striving against yourself or no one sees you. So listen to the beautiful reasons that the scholars give.
And I want you guys to pay attention to this because I really found a lot of joy in reading, reading the different explanations that were given from the scholars. First and foremost that emammal hobby Rahim Allah to Allah, He said that when two people are fighting, if you're envisioning a battle to people on the battlefield, right, especially before modern warfare, each person carrying a sword, and fighting with that sort, each person has access to a weapon, they're both fighting and they're going at it, you think you might win, you might lose. If you have more confidence in your skills, then maybe you can overcome your enemy. Right? So it's a fair game to an extent and one person might
be more more skilled. You know, horsemen are more skilled warrior. So you might be disadvantaged in that sense. But the end of the day, two people are fighting, I've got a sword, he's got a sword, we're both going at it, right. But when you speak a word of truth in the face of an oppressor, it's not a fair game. It's not a fair ground. This person has authority, and can do with you as he pleases. And you have nothing except for that courage and that faith in Allah subhanaw taala.
So you can imagine what that takes. When you stand in the face of that oppressor, then, and you speak what you speak. So in the case of two people fighting in battle, you have a hope of winning, you may or may not win, or you you know, and you both got access to means but here, you're not on equal ground, you are challenging. And oppressor. That's one way that the scholars mentioned to it another group of scholars, they said that it's the best jihad, it's the best form of struggling, and the best form of striving, because if you correct the one who is in authority, if you correct the Sultan, then it benefits so many people without causing bloodshed.
So you know, the the ill effects of war, or the ill effects of of, you know, striving in the external senses are spared. And at the same time, the goal is achieved, which has benefits to society at the end of the day. So if you're able to correct that person, and rectify them, and this is obviously speaking to the first form of that headache, someone that's in that authority, and it also goes to what we mentioned from the Prophet sly Southern last week of toss Neroli o'clock, that you know, that you would enable someone who's in a position, even if you yourself are not in that position, then you get that you achieve the benefit for a large group of people. But at the same
time, you avoid the ill effects and you avoid the ill impact. Another group of scholars, they said that, if you speak about it in the realm of personal jihad, that personal struggling against oneself, that personal, striving and striving against your lower self, the thing that can overcome us, and render us absolutely, you know, paralyzed is fear. And that fear comes from a lack of trust in Allah subhanaw taala, a lack of Tilak. And it can, it can become a disease of the heart. So fighting that disease, overcoming that disease from a personal from, from a personal standpoint, that you're able to overcome that hope you're able to overcome and suppress that feeling of fear for
the sake of your Creator is also a personal form of jihad. So the scholar said, it really encompasses all of these things. And that's why the prophets lie, some called it offload or jihad, it's the best form because it encompasses both the striving against the self and the striving against the oppressor, the benefits of oneself and the benefits of society as a whole. And sometimes a person will speak in the face of an oppressor, and they will do so. And it will not achieve anything from a societal perspective. But at the same time, perhaps it will inspire others to speak against tyranny and injustice, and maybe someone more effective, will come after you. And and do so
in a way that's going to change things or the next authority, the next salon would come in. And he would recognize that he cannot rule without being questioned. He cannot rule without, you know, with injustice without anyone standing up to him. So you either inspire someone to do to do the same, and they would be more successful than you. Or you allow that person to think twice about their injustice or you allow the person that comes after them to think about their injustice. The point is, is that the impact of it sometimes it's not immediate, it's not tangible, but it does mean something. It does mean something. Now they're one of the one of the biggest issues we have with
this Hadeeth is that sometimes a person thinks about this and you immediately once again, think bravery, and courage. And you think that it's you know, that speaking the truth to power or speaking truth to power is absolute. And it's not. Why because it's praiseworthy, when it's beneficial not to be
wreckless not to be unwise about it, it's praiseworthy, when it's beneficial. Okay. And what that means is
speaking truth to power is that you disregard for yourself, you disregard yourself in the process, effectively, you know, advancing a noble cause. So you're willing to disregard yourself for the sake of advancing a noble cause. In light of that, and this is very important that the scholars point out sometimes being silent, despite being called the coward in the process to advance a noble cause is also you know, achieving the same effect. I'm gonna say this again, you speak the truth to power because you see it beneficial, you see that it will register something and you see that it's wise and that this is the moment and you do it. And you do that not for yourself or so that people can
call you brave. You do that for the sake of Allah subhanho wa Taala. Likewise, it is for Allah when a person restrains themselves for the sake of Allah subhanaw taala despite people calling them a coward, because at the end of the day, it's about that noble cause. What does that mean? There are real amount of soul partners, we know them scholars of the of the of the rulers, and they're also in about an hour. There are people that speak to appease the masses. appeasing the masses is no less insincere than appeasing the rulers and the authorities. Because at the end of the day, it's to be perceived as saying what you know, it's to say, what is convenient? Not that which is true. Okay, so
appeasement is the issue here, when a person speaks to a piece and authority or a person speaks to a piece, a cultural authority, in popular culture, or the masses, or things of that sort. So that's also a form of appeasement. It's also something to take into consideration. One of the issues as well is that selectively choosing to speak truth, sometimes is worse than not speaking at all.
What does that mean? I'm willing to condemn this with absolute, you know,
courage with with no ambiguity. I'm willing to condemn this form of oppression. But I won't say a word about this one. Not because there are too many causes for me to get involved with what big but because I can get away with saying this one, I can't get away with saying that one. Right. So I'm willing to condemn, you know, terrorism overseas and distance myself from people that do things in the name of Islam, heinous crimes in the name of snop. But I'm not willing to challenge the government. When the government is guilty of killing innocent people in those same regions. That's being selective with Kadima to help with speaking the truth and it's problematic. And sometimes it's
better not to speak at all. If you can't speak it consistently, then don't say it at all. Right. being consistent as you speak, the truth is extremely important. All right, number four, wisdom is different. So, being gradual with your speech being calculated hikma, you know, the word hikma actually comes from, which is wisdom comes from hekima, which are the horses range. You need to know when to hold your horseback you need to know when to let your horse move. So if a person has a wild horse, untamed horse, and just speak recklessly, without any wisdom, when to hold that horse and how to control that horse, that's not praiseworthy in a slump. Right? A sum to Hickman Look, man, Hakeem
said silence is wisdom at times knowing when to say something is just as important as what to say. So when to say something, how to say something is wisdom as well, how to frame something. Because at the end of the day, your goal is to advance the truth, not yourself as a spokesperson for truth, very important distinction. Your goal is to advance the truth, not yourself as a spokesperson for truth. So sometimes you're going to take into consideration times and places and things so that you're not reckless. Okay, so to say things in a way that would advance a noble cause, not in a way that would damage it. All right. recklessness is stupidity. It's not bravery. And a lot of times we
don't make the distinction between the two. Number five, what the scholars mentioned here, ambiguity, ambiguity with injustice is not acceptable under any circumstances. ambiguity with injustice is not acceptable under any circumstances. What does that mean? You know, when when oppression at a state level broke out, in the oma broke out, and you had people from all over the place, you had people, you know, killing each other in this oma Muslims killing each other. You had all sorts of things going on. And you had clear tyrants, rulers such as a judgment the use of a clear tyrant people dealt with him in different ways.
Some of the Sahaba took a more aggressive approach with him, because they thought that was the best approach. So some of them took an approach of revolt. Right? Because the means seem to be present.
And they had this they had an option there. And at the end of the day, there was more there was less harm presence. Right or so they thought there would be less harm presence, and taking a firm stance, a physical stance against a judge. You can't call up the loudness debate all the time and less knowledgeable than you you don't know the deen better than I'm loving this is a battle of the Allahu taala and who the first person to have his saliva mixed with the Prophet sly someone he was a baby the prophets lie Selim. He was the first child born in Medina and the prophets lie Selim took from his saliva technique with the date and did it in the mouth of our beloved and is available the
allotted time and with that ritual and made the app for him and prayed for him, you can tell me you're more knowledgeable than that man. So I'm the loveliness of beta took a very aggressive stance, not all the Sahaba agreed with that. However, those that did not agree with the stance of Abdullah bin is available the allowance had no it's not that they were ambiguous about a judge's injustice or oppression is that they disagreed on the methods of how to solve that oppression.
So when people say look at our beloved model, the laws of the love norm are believed in being passive. That's not true. of the love. No, I'm going to use this tongue and clearly condemned and called out the injustices of Hajaj when Hejaz used to stand up and give hope but and he used to take his time of the love No, I might have told them oh Scotty, I do Allah be quiet or enemy of God nanoliter nutmeg, we don't want to hear your voice, we're done with you. He challenged them. And that's why Hajaj poisons him ultimately poisoned him and killed him. That's an edible potty. So I'm the love drama did not take the stance of the loudness debate. But he used this tongue and that D
legitimize head judge. And that shows you again, the power of words, the power of words, had judge was as threatened by the tongue of him and almost as he was by the sort of ignorance of the power of that man speaking the truth and being unafraid to call out how judges and justices. So they disagreed over methodology. they disagreed over how to read society most effectively, even justice, but they were not ambiguous about where they stood on injustice. And that's a major problem that we have sometimes that we're unemployed, that we are so ambiguous about where we stand, and we should never be ambiguous about voting. Now, what stops us from speaking, there are different types of
fear. The greatest form of fear is fear of persecution, fear of actual physical harm. And that's why the prophets license and the saponins are the greatest form of striving is speaking a word of truth in the face of an oppressor, because that's the most obvious, tangible form of harm that's going to come from you speaking, you say something to him, something's going to happen to you. Okay, there is a very big chance that the oppressor will give an order that the power would give an order. You're thinking about a ruler and you're thinking about someone challenging that ruler, and harm you and nothing could be done in the process. So it's not like it's subjective. Like you know, it's not
about your feelings here are what are people going to say? Or what's going to, it's by challenging that oppressor, something physical might happen to you, you are actually putting yourself in harm's way by challenging that oppressor and that's why the greatest fear is the fear of persecution and the greatest courage is speaking truth, despite the fear of persecution. Okay, that's number one. So there there are other things there that are not that are not as objective, some things are more subjective. So for example, I'm afraid to speak the truth because of fear of loss of career.
That's more subjective. There's a judgment call in there. It's not as obvious most of the time as it is when you're talking about speaking truth to an oppressor. There's a fear of loss of friends. I'm afraid if I take this position, then I'm going to lose my social circle. It's more subjective. It's not as objective it's not as tangible but it's there. There's the fear of mockery, right. So people would mock you. All right. So all of these are different forms of fear that would stop a person from speaking the truth, but they all result from the same condition. And that is that the Prophet sallallahu alayhi wasallam said this is this is a hadith from I will say about the Allahu anhu it
comes into narrations. I'll give you guys both of them from adversaries, including the prophets. I send them said, Now Yeah, they're a hadoken nafsa. Let not one of you be little himself. And this hadith seemingly contradicts all of the Hadith about humility. All of the Hadith about not being arrogant, all of the Hadith about pride. I mean, of course, isn't humility, the essence of humility, belittling oneself well depends which self you're talking about, or what aspect of the self
You're talking about the hadoken nafsa. The prophets lie Some said like not one of you be little himself called we are a pseudo Allah. They said O Messenger of Allah. k Thea aduna nafsa. How could we be little ourselves? What does that mean? A messenger of Allah. So he said, Yara Emraan a person sees something. And he should say something early. He feeds him a con. La hippie macaque. He should say something about that. Some Malaya colo fee, but he doesn't say anything about it. So he sees something that he should speak about, but he doesn't speak about it. Okay. And he says feha kulula xojo. Allah will say to him on the Day of Judgment, nirmanakaya intercooler fee, Kedah, whatever,
what stopped you from speaking about this? And that? What stopped you from speaking about that injustice? Why did you hold back? Fair, cool. So that person would say Cassia to NASS fear of people.
And a loss of Hannah hoods, Allah would say that Aya Quinta a hapa. And Tasha Aya couldn't happen, Tasha. And I am more deserving of being feared than people, you should have been afraid of me, not afraid of the people. So this Hadeeth shows you by the way, that the root cause is that you lack that trust, you lack that face. So you have to build that faith, that courage to find that moral courage to be able to say the word of truth, to be able to speak the truth,
despite fear of people. So is it out of fear of people rather than fear of Allah, because again, if you speak truth or falsehood for the people, and not for a loss of hundreds, and it's a problem. So the root cause here is that you fear people, you don't fear a lot the consequences of people rather than the consequences of a law. So it's not that a person held back because they didn't think it was wise to say something in that particular gathering. Or they didn't think that that was the time, or they thought there was a better spokesman to that cause, or they thought of being gradual or principal, whatever. Know that the root cause what stopped that person from speaking, at the end of
the day was his fear of people rather than his fear of God. So the Prophet slicin, I'm missing Allah would call him to account for that. In another narration also from the prophets. I send them said,
Rhonda to nurse Do not let the fear of people prevent you an akula be happen either. Ah, do not let the fear of people prevent you from seat from speaking the truth. If you see something that deserves to be spoken of, don't let the people prevent you from do that from doing that. Or the prophets. lysozyme says oh, you that kilobytes of lean or that, you know, do not let I'm sorry. No one of you should be prevented by the fear of people from saying truth when he sees it or hears. He says some Allah Harney, who was selling for in no law you currently booming agent, it's not going to shorten your lifespan, meaning what speaking the truth is not going to cause your lifespan to be shortened,
because harm is not going to come to you from the people without the permission of Allah subhanho wa Taala. And he says, sallallahu alayhi wa sallam, whether you bear eternal risk, and it will not decrease your wealth, to speak the truth, when you should speak the truth. And he says something Allahu alayhi wa sallam that at the end of the day, a person should should remind the people of the last panel etana. So in this idea, the messengers Lyceum is giving us a few different elements to this. He's saying to us on Aloha, and he was tell him that you might be afraid to speak the truth out of persecution, you might be afraid to speak the truth because you're afraid that it will affect
your career. You might be afraid to speak the truth because you're afraid it will affect your social circle. So we mentioned last week, it is an injustice when you see someone viciously backbiting because they're in this position, and the one they're backbiting is so utterly powerless. They're not even there to defend themselves. And you remain quiet. Why? Because you don't want to be the party pooper. While eight other people are backbiting you don't want to be the person to step in and be Mr. or Miss self righteous and say, You guys need to calm down. Don't speak about that person in that way. Why don't you speak Are you afraid of compromising your social elements? So at the end of
the day, the Prophet slicin is telling us that sometimes we speak we fail to speak to injustice, out of fear of these different elements. And the root cause of that is that a person does not take into consideration Allah subhanho wa Taala over the people. He said some of Lahore and he was selling this is another Hadith he mentioned. He said that if you come if it comes upon a time, in my own mind, that a person cannot say to a violent to a transgressor to an oppressor. Yeah, violent or oppressor. So the prophets license said you might as well walk away from them.
If there comes a time, when you can, when myoma cannot say to an oppressor or oppressor, your volume, then you might as well walk away from them. He's
Not telling us why some to abandon the oma. He's saying that what's left of them. If it gets to a point where a person can oppress, and people would not even say that he's an oppressor, that a person is completely given a pass on oppression, then there is no that then the goodness could be lifted. From the homeless, we ask Allah subhanaw taala to protect us. We ask Allah, to put courage in our hearts and truth on our tongues and sincerity so that we speak the truth when how, and in the way that Allah subhanho wa Taala is most pleased with that we always say what we are to say, in a way that belittles our lowest desires, and instead prefers the noble cause of Allah Subhana which
added that we always find the courage to call out injustice when we see injustice that we don't become selective in our calls for justice. We asked the last hundreds out to forgive us when we are overtaken by fear in a way that paralyzes us in a way that stops us from doing that which is praiseworthy to him. Lama Ameen