Channel: Omar Suleiman
Series: Omar Suleiman – Social Justice
40 Hadiths on social justice: Hadith #7 – The Ruling On Silence And Injustice
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I did want to just say something inshallah before before I start that next week, as I mentioned to you guys, last week, next week, we won't have class next week will be a week off inshallah, because I have to be at UTA doing another program.
This is going to be the last class that deals with methodology. Okay. Everything that we do after this now is going to sort of be issue based, but this is the last class that's going to deal with the methodology. So I know that there might be some redundancy. And you may feel like you've already heard, you know, so much on these topics of when to use you know, when to speak when not to speak. But this sort of brings it all home in shall attire in regards to the hokum, the rulings in regards to silence and this is not something that you often see addressed in a comprehensive manner. What do I mean by that? Usually, when you hear discussions on silence, it's about how you cannot remain
silent in the face of injustice, just like last week, so there's an emphasis on you have to speak the truth, or there's a completely imbalanced sort of pacifist message to not say anything altogether. Why? Because you might cause fitna and you often have a really hard time finding and navigating these waters. And there are two IDs that we'll start with one of them to sort of lay the foundation. It's actually a Hadeeth ensnared by Facebook, he has him all the time and he says that I I heard about Beckett acidic or the low tide and who say that EU Hannah's in a country club owner that is oh people, I hear you reciting some of these verses from the book. Yeah, even Nadine, Amman
are an equal and full circle. Lionel welcome man Bala either datum where Allah says in the Quran, oh, you who believe worry about yourselves, it will not harm you, if other people go astray so long as you are guided. So Rebecca said, I hear you reciting these verses. Okay. La eurocom alaykum and forsaken, focus on yourself, la eurocom, one datum, you will not be harmed by those who go astray so long as you are guided. Someone Becker says, Oh people, I hear you reciting these verses. He says, What in the Samaritan Hospital Allahu taala lahardee he was selling me a call, but I heard the Prophet sallallahu alayhi wa sallam say,
in anassa, either one con la jolla, Rona, who Osaka and yamamah La Via copy that verily the people if they see evil, and they don't do anything about it, then it may be that they will all be consumed by the evil, that they will all suffer as a result of that evil. So avakin makes a very important point here that there are often a out there often verses that are recited, and that are given an improper explanation or they're given a proper explanation. But they are applied to contexts that can actually give them a harmful meaning that could actually give them the opposite of the Quranic meaning. And this is the interesting part that Rebecca is saying this to a generation that's very
close to the revelation of the Quran, that in your Tafseer in your explanation in the way that you're applying these ions and the way that you're applying these verses, you are applying them in a way that's actually harmful. You're actually hurting the meaning of these very verses. And somehow a lot, you know, one of my one of my actually my father in law, he did a lecture series on ions that are that are misplaced. It's all in Arabic, and it's online, but I add that are misplaced in their usage. And he said something that I really enjoyed as he introduced the series of ads that are often quoted by people, but they're misplaced in the way that they're quoted. He said that any Tafseer
that departs from a suburban resort, that departs from the reasons of Revelation, and the sun, the context of those tifosi, it is bound to go astray. Because then it's about the agenda of the Mufasa. The agenda of the one doing the Tafseer because you can place these ayat in different places, and you can actually do harm to the original meaning of the Quran. So here I'm going back to the saying this to people, that I hear you reciting this verse and you're applying it wrongly you've got it all wrong. Allah is not talking about being silent in the face of injustice. So this ayah does not give you permission to be silent when you see something wrong. And he says instead, I heard the Prophet
sallallahu alayhi wa sallam say, meaning the prophets lie Selim is the one who explains the Quran we learn the true meaning of the Quran from the prophets why Selim? the Sunnah is the Tafseer of the Quran. First and foremost, it starts there. Someone Beckett is saying we look to him first. It'll soon last wasalam said if people see evil, and they don't do anything about it, all of them will be harmed by that evil. So you see the seeming that what appears to be the contradiction one of them is liable.
Welcome and voila, the data, the Quran saying you will not be harmed by those who go astray so long as you are guided, and the profit slice that I'm saying that you will be harmed if you don't stop those who do harm, that you will suffer harm. How do we reconcile the two? And what's the meaning of the iron Hadeeth? And why don't they contradict each other, a loss of data is talking about people that have done their job, and that are exhausting themselves in trying to change the people around them. And they are feeling saddened by their inability to change the hearts of those around them and to change society around them. And they're fearing feeling paralyzed by that. And that is the the
pitfall that any empath, whether they're religious or not will face is that they'll feel like they can't save everyone around them. So they'll start to suffer, because they start to feel like you know, if I save one that I've lost 100, whether you're talking about in terms of spiritual guidance in terms of data, or you're talking about and stopping harm, right, I save these people, or I do something good for these people. But I'm not able to save all of these people. It's the natural, it's the curse of the empath. Anyone who feels for other people will always be sad. And because of that, and the prophets lie, Selim is at the head of them now and look at that here in a second, or
30 him the Prophet slicin was so saddened over the fate of the people around him of the of what was happening with the people around them. He described himself someone lahardee, who was solemn, like a man who's trying to catch flies as they're jumping into the fire. So I'm catching you by your waist belts, to try to stop you, but your, your, your, your you're getting out of my hands, I'm trying to get as many of you as I can, but you're getting out of my hands. Sample bucket is saying that this is not an excuse for complacency. And you can imagine if this generation could misunderstand an IRA, then what about us 1400 years later? All right. So you think about that, and that's a powerful
lesson that we take from that in the first place. But we the last, the last part of this Hadeeth is what we're focusing on in the NASA era with Mancha. Verily, when people see evil law, Your Honor, and they don't do anything about it. Oh, Shaka and Yamaha alabi recopy it is only a matter of time before all of them collectively suffer as a result of them normalizing that evil. The second one is the Hadith of the Prophet sly Salaam, where it's actually a story where he asked the companions he said, Tell me what the strangest thing you saw on Abyssinia was, so a group of companions went to Abyssinia during the migration to Hitler to Abyssinia and the prophets lie Some said tell me the
strangest thing that you saw on Abyssinia. So a group of them said Yes, a little lot. One day we were sitting. And there was one of the the nuns or one of the elderly nuns ladies was walking by and she had a jug of water on her head. And the way that they used to go fetch the water and they would put it on their heads and they would balance that jug on their on their head and they would bring that back to their people. So you can imagine the sight this elderly nun carrying this this big jug of water on her head, this tank of water on her head. And a young man walked up to her and put his hand right right on her chest and shoved her.
And so she fell to her knees and the water the jug of water broke.
And the men laughed at her and no one did anything about it. So they let this young man bully this elderly woman and no one did anything about it. And the Sahaba said the woman said to him, how will it be a foolish young man on the day of judgment when Allah subhanaw taala brings the first and the last of his creation? And Allah Subhana which Allah judges between us so for Tottenham or Emery amrok you will then know of your situation in my situation Allah will decree between us How will it be? So the prophets license that socket? SATA SATA? pacita told the truth she told the truth she told the truth k for your pet D So la Houma la hora de la at him and said Ed him, how can Allah
honor an oma that does not protect its vulnerable from its strong ones from its powerful ones that does not protect the weak from being exploited by the powerful of that society. Now you might be listening that and saying, Well, why didn't this hava do anything? Anyone have an answer to that?
They were refugees. They were not citizens of that lens. They were literally the equivalent of a dilemma. People under protection. They don't get involved in the affairs battles were fought, they don't get involved in the battles. They were observers to this they're not allowed to get involved or to say anything, right. The goodness that comes to them is protection from an joshy protection from us hammer the ruler of Abyssinia but other than that they're not allowed to get involved. They even wanted to defend the joshy when there was an internal rebellion, a coup against a joshy. They wanted to get involved but they were in observer status. All they could do was
Watch everything take place in front of them. But it shows you the Tobia, meaning the lessons, the qualities that the prophets lysozyme had put inside of them that when the Prophet slicin said, Tell me the strangest thing you saw, that was what rubbed them wrong, that was what made the most uncomfortable. Whereas that site is really not an unusual site in Mecca, either. But the Prophet slicin had instilled these traits where they become uncomfortable with transgression and injustice to where when they saw it, they felt disgusted by it, and the Prophet slicin. And once again, he didn't blame the young men who did he blame
the society, he blamed the society that normalized, that type of behavior that made it okay for that young man to feel like he could go up to that old woman and push her and not be held accountable. Right. It's society's fault that allows that it's not just the young man's fault, the young man is the product of a facilitating institution. You know, in the civil rights movement, they use that word those words all the time, what's the facilitating institution that leads people to act in a certain way? And so there was a facilitating institution, right? There is a community, a society that normalize that type of behavior. All right. Finally, the third Hadith is the Hadith from
Arusha. What the other one where she says that I asked the prophets why some I normally call a phenol slyly homophily why unethical? Will we be destroyed and we have righteous people amongst us? Will we be destroyed or messenger of Allah we have righteous people amongst us caught in either castle, Ron Hubbard. He said yes, if filth is made rampant. In Hydra Rahim, Allah says Elizabeth, filth is mmrrc. A woman filth refers to sins as a whole. And alfalah Hirsch, who soussan the filthy sins, in particular, the ones that are ugliest, the ones that are nastiest, the ones that are most based, and the ones that represent the worst of the morality, right, so the prophets lie. Some said,
even if you have rights as people amongst you, if those things are allowed to to thrive without anyone saying anything about them, then everyone suffers as a result of them. And there are many different and I have to say here, because it's important to note that, you know, this class is about 40 ahadeeth of you know, social justice, talking about injustice in the sense of social injustice and people taking rights from others. But again, as I said, in the first class, the greatest right is the right of a lot upon us. Right? So what I'm the reason why I'm giving you these different narrations is for us to just really get this concept that when people don't do anything, when people
don't say anything, when they see falsehood, then all of them are consumed by that false ID and that's, that's a principle that we take from all of these IDs.
And, you know, the scholars mentioned here a few things, number one, that all of the nations and I think I mentioned this in the first class, all of the nations that were destroyed before were destroyed, not just for [???]ter, but for becoming laudanum, num, num num of Allah. Allah says that we destroyed nations when they became aggressors, oppressors when they became aggressive with their profits, it was not a mere belief. But it was something that came with that belief that made them that made them you know, deserving of that punishment of Allah subhanaw taala falling upon them. So for example, calm shape, the people of shape, they were destroyed for sick and top thief.
As a poverty, Manson's top thief is to cheat with the skills to cheat with the weights. Like when a loss has weighed on animals off the field. Woe to those who cheat with the scales, you know, so they were destroyed not just for their ship, but also the way that they dealt with their thoughts. fief, San Jose Rahim Allah, He commented on that. And he said, If you live in a place where people, if you find I'm sorry, if you find the place where people don't cheat with their weights, he said, settle in that lens. And if you find them doing so, leave as quickly as you can. Somehow so that was the gravity to which these people took it. Right now if you're talking about cheating with the weights
and you talk about the monster of of capitalism, and the volume that inflicts on the world today, right and you think about that, so Satan will say Ibrahim, Allah is talking about how people suffer when these things are normalized in society,
as well. Amara bin Abdulaziz Rahim Allah mentions as well the public versus the private realm of sin and injustice. So sin whether it's a morality or injustice, whether you know, which which usually involves another person or another creation of Allah. Listen to this, he said Allah would never would not punish a people
if every one of them committed a private sin
if an entire population of people committed private sins
Then the punishment of Allah would not come upon them.
Okay? He said, whereas if one person sins in a population are allowed to be done publicly, then all of them may become deserving of that punishment from Allah subhanaw taala.
You see the difference between the two, and that's the fifth, the jurisprudence and the way that they thought and the way that they viewed this importance and obviously there are different scenarios here. Okay? There are Muslims in Abyssinia, which are an observer status and they just want to be able to practice their religion freely. There are Muslims in Mecca under persecution, to where they have to hide their Islam and there are Muslims in Medina, right in a place of authority, where the discussion changes as well. So these discussions change in all of these places, and each person is responsible as we established in the previous This is responsible for playing their part
for doing their role. Allah subhanaw taala also mentioned Lila de Kahan Baraka, Dr. amilo, that people would be punished by as a result of that, which they used to do, they would taste a little bit of what they used to do. And Qatada Rahim, Allah commented on that at the bottom, if they if they wrong, one another than they would, they would taste some of that authority. And that power of a loss of hundreds or hundreds of the strength, the strong ones amongst them are exploiting the weak as the profit slice I mentioned, of the woman and Abyssinia than they would taste the strength of a loss of hundreds out of the plethora of Allah subhanaw taala. And he said, That's why Allah subhanaw
taala usually, when people were, you know, were punished, they're punished by nature. Right? They're punished by nature. And they're punished by things that they took for granted. They're punished by rain, they're punished by when they're not punished by elements that they used to see any threaten. And that's the point that the exploited ones, the weak ones, in many situations, they don't see a threat and others they don't, you know, usually, a person opens themselves up even further they become they put themselves in vulnerability and then up, you know, someone who is in a place of power acts in a way that that violates that vulnerability. And many times vulnerability is
volunteered, right? You volunteer vulnerability to someone when you feel safe with them, and then they violate that vulnerability, and they take advantage of you. So
again, the realms here are many. The point here is that we know that Allah subhanaw taala has placed on us a duty of, you know,
Gina Latina and honer in a suit people that that are upright and people that speak the truth, regardless of the circumstances. So what are the rulings on silence and this is where it gets a little technical. And those of you that take notes, I want you to take notes, and Chatelet data because this is fifth now as well. These are realms of rulings as well, not just spiritual guidance. Silence is held on when three conditions are met. So silence becomes criminal when three conditions are met, number one that you are sure
you are sure of something being evil. So you have no doubt about the evil that you want to change it that you want to rectify. Sometimes you might not be understanding the situation. Sometimes you might not be in a situation where you've clarified all of the facts surrounding something, you know, think about Musashi Salaam, he made an assumption, right when Musa saw the man from burning oil and the Egyptian man fighting. So sometimes you make an assumption on a situation. Okay, so number one, silence is criminal harm when you are short of the facts of something, you know that something is evil in the first place. Okay? This does not include when something falls in the categories of sugar
hats falls in the gray area of things. Okay, sometimes panela this is something that shifts and monitor Oh, this ad that I found that resonated with me, it's actually the one of the first lectures I ever heard from him. He said that if you notice the Muslims that are overzealous, they're usually overzealous over areas of st laugh. Like the things they want to fight people over or the things that other than that say are okay, so that they become overzealous on the gray area, and they're not so overzealous on what's like completely indisputable and wrong and harm. And they even become distracted by that, like I can in the same breath. Or I can reason with myself and reconcile with
myself that I am so opposed to someone doing something that I believe is bizarre that I believe is an innovation, while at the same time being completely normal with being a cheater in my work, cheating with my finances and being a racist or, you know, wronging my spouse like I can reason that with myself where I can be so opposed to somebody because they're upon bitter and falsehood and
Innovation, but in my own life, like I can normalize I'm totally okay. with, you know, with doing major, major, major things of transgression. So usually the things that people are overzealous about actually fall in the gray area. So you have to be sure of that which you're which what you're what you're doing. Now he on in the first place, you know, he talks about now here and in one code, you need to be sure that it's one cup. Okay, you need to be sure that it actually falls into that category. Number two, you are sure that it was committed?
Yeah, you under the nominal and job capacity can be number in fact to be no. Okay. Oh, you believe if a wicked person comes to you with news then verify. So you are sure of the Act being committed? Alright, so it's not rumors. It's It's It's not, you know, gossip. It's not what's in the grapevine, but it's actually firsthand testimony, something you've seen something that you know, of something that, you know, there's there's strong, there's strong reason to know that it is true, right? Number three,
that the greater likelihood that speaking will remove or reduce them uncover that there's a greater likelihood that your speech that you're speaking about it, okay, gives a greater likelihood that it will be removed or reduced, that the evil will be removed or reduced. Remember, we said last week that sometimes that just like speaking, is for the sake of Allah and sometimes requires courage. Sometimes being silent for the sake of a lie requires courage as well. Because people will call you names, people will criticize you people will call you a coward, but your wisdom and you're doing it for a loss of time. Again, it's it regardless, regardless of the people. So you think that you've
judged that that the best, the best thing to do is silence even if people call you names and say this so the people that speak for praise are no different than the people that speak at the at the, at the behest of a salon of an authority or someone that that forces them to do their dirty work for them or legitimize their dirtiness for them. And you know, this is something that it depends on your position too. Okay. depends on your position too. So the fourth one, you know, a nominal does it Rahim Allah to Allah. He mentioned he said, of the most major sins of the map, he says the holy Allah vollum when dooney encountered in karate it he said that when a scholar enters upon a an
oppressor, a ruling oppressor and authority, so he's in proximity and it's not always bad.
You know, a scholar being in the presence of a victim and oppressor is not always bad. The problem is when they don't do in COP of what they're avoiding, that they're doing. They're not clear on the transgressions and the oppressions. So that proximity then becomes sinful. Why? Because it becomes a means of legitimizing and religious legitimacy is the worst type of legitimacy. It's the worst type of legitimacy. And I'm trying so hard to hold my tongue now with with current conflicts, but the way that dictators abuse and use scholars to religiously legitimize massacres, right pure massacres, okay, that's the worst thing you can do. So how not to use the cloak of scholarship to justify ugly
war crimes even All right, and it happens because it's powerful propaganda. It is very powerful propaganda. Like this guy that's been telling me Alon Massoud this entire time and not well he's cool with him. He's okay with this. He's blessing it you know it's panela so it's it's it's it's really a disaster if you think about it that the religious propaganda and by the way we're not the Muslims are not the first ones to pull that
all right, the Crusaders did it very well. The church knew how to play that game to play with people's feelings with you know, the Pope's letters, Pope Urban the second so this is an old, old old game, to try to make religious, something ugly and hideous, and to use spokespeople, scholars, right of a religion, people that are that are deemed, you know, invincible, infallible, to some extent. That's a powerful method of propaganda. So the Imams are the people that are in a position, their silence is even more sinful. And one of the scholars he mentioned, he said, it's just like the, the the, he said that the head of an army. You know, the head of an army can't be ambiguous. A
soldier might be a spy, or a soldier might be being employed in a different way or some sort of tactic. But the head has to be the one clear in his orders. So when you're talking about fighting something that's evil, you know, those that are at the forefront cannot be ambiguous about what is evil or what is not. Now there are degrees there's variance in in speaking about something that is purely evil. You know, even if you look at our mom's email, medical
All lots are supported. If you look back in history,
a revolution he supported Mohammed enough's as the key. One of the the family of the Prophet sallallahu alayhi wa sallam, he supported him, but he did it in a way that was very subtle, but everyone knew to the point that a godly man Malik hurt, right it got him punished. Remember honey for him, on the other hand, likens the army of zidovudine and Aberdeen to the people of benders. He was much more like forthcoming on it, but neither one of them neither one of them was ambiguous about where they stood on these things. So with with with mama with position comes in even greater responsibility. Imam Ahmed Rahim Allah mentioned this in his situation he had when he was
holding back and though this isn't exactly again and I said this that we're talking about not just injustice in regards to between people, but we're talking about a methodology here and I'm not talking a whole lot when he was being forced to adopt a doctrine which is not from Islam. And you know, if you say it like this that he was told to say that the Quran is created it's not the speech of a lot it's like What does that even mean and exactly right it's it's it's a very subtle statement, but it has major implications. What was behind that statement was major and I don't have time to get into all of that right now. Maybe another time inshallah. But that was plastered all
over the massages and Imam Atma talking Allah was told look by other scholars, he was told what to do and foster calm, don't kill yourselves, like you're gonna kill yourself. If you don't just give them that statement that they want to hear. I think you can imagine the scene he's in his jail cell. And he points out the window and he says, Look at all those people waiting at the window of his cell. And they've all got pen and paper. They're literally the reporters. They're waiting for a madman to give the statement so that they all write it down and the dean is corrupted. So Mr. Mohammed is saying it's different for me. You know, for the army Muslim for that for the average
Muslim, who gets pulled in the street and says, stay say the statement or else I'll kill you. He can say it, and he's not sinful at all. But he said, it's different for me, because I will legitimize it that that person won't legitimize it he's clearly trying to save his life. He's like a lot of the acid Well, the A lot of times when he cursed the prophets lie, some under duress and the prophets lie some told them in to Pharaoh. If they do it again, then do it again. So okay, because it's not actually going to corrupt the religion or lose the religion or normalize anything. It's clearly a means of escaping persecution
you know, strong statements. One of them was by the mom and what are we talking all the time I'm in Harare. He said that I was subjected to the sword five times, meaning I was threatened with execution five times. And it was not said to me Take back your position. But instead it was said Be silent about the oppressors.
So he said, I wasn't even being told to renounce my position. I was being told to stop saying anything about those who oppose me. I was I was I was told to be silent about them. And he said, and I would not. And he said, I would refuse to be silenced. So he said, I was subjected to the sword five times for that. Okay. My, one of my personal favorite statements are either in a debate about the allowance, that I'm one of the great heroes of Islam, the early heroes of Islam, just a mountain of integrity, in the face of the injustice of a judge abusive, sorry, diminished, obeyed or the law of Thailand who showed absolutely no fear to the volume of a judge, right to what a judge threatens
him with and what I mean, he looks completely at peace and at ease. And that drove a judge crazy, because usually before a judge would mutilate somebody, they would beg for their lives, or even a debate was
completely at ease with it. So listen to the statement, a judge says to him, and he did eventually kill him. He told him he said, Don't you know that I'm that I'm that I'm going to take your life? Don't you know that I will take your life had just said if I knew that I would not have worshipped anyone but you.
If I thought you were capable of taking my life by your own power, I wouldn't have I would have worshipped you. I wouldn't worship Allah subhana wa Tada.
So Subhanallah he stayed that he stayed the course. He was killed in his salon has such that history by the by the judge. And sorry, the debate killed the head judge in a way that a judge died of a severe illness after killing started the debate and he saw even a debate haunting him and he was saying patella knee sorry that sorry, this killed me. Sorry, this killed me. And he died saying sorry, this killed me. Right. So that statement, if I if I thought you had the power to take my life, and I would have worshipped you, I wouldn't have worshipped the loss of Hannah Montana so you see the strength in them. So that is when silence becomes mandatory.
When silence is abusive or enabling and you're in a position to do something about something, then you have to speak. For example, backbiting LIBOR can become fuddled. When is LIBOR followed one can backbiting become obligatory In fact, it can become part of the brain. It can become obligatory on each and every single person to backbite. One.
in court? No, I'm saying every person
when, when there is an oppressor, and that if people do not out the oppressor, others will be abused.
So, for example, domestic abuser, sexual predators, we shelter them over and over and over again, it is it is the shame of the Muslim community. In fact, the shame of many other communities by the way, it's not just us if that makes you feel any better. But we are as bad if not worse than others. Okay, when people abuse and they are left unaccountable, that enables them to continue their abuse.
Also a hacker volumen almost blown the profits license said help your brother when he's an oppressor, and when he's oppressed. How do you help him when he's an oppressor, stop him from committing his oppression.
You stop him, that's helping him you're not helping him by letting him continue to sin and letting him continue to ruin himself. Right? So when we allow, and we, you know, we perpetuate by allowing harm that can even be in a business contract. Let me tell you, I remember this is a situation that I faced more than once, actually, but I remember a very prominent one, there was a guy that was going and doing a bunch of business partnerships with people. And it was a scam is Mashallah Brother, you know, religious looking brother and stuff like that. And people would get out of the scam, and no one would say anything about him because he was a good brother. So what did he keep on doing? One by
one swallowed the money of everyone in the masjid?
And no one would say anything about him. Right? Sometimes, sometimes silence is violence, that's the same, and it truly is.
And we tell people, so how long not only are we are we okay, with our science, we tell people that are the recipients of volume to be silent. That's the worst, that's the lowest of low that you tell someone who's on the receiving side of voting, you should be quiet, because of other people.
How sick minded is that? What will other people say?
Or what will happen? know if someone is wrong and you speak, speak so that that person doesn't wrong others like you. Because you don't just owe that to yourself, you owe it to the other person that's in line to be the next victim. So we don't, you know, not only do we not say anything, we shame people into silence that are at the direct recipients of the direct recipients of harm. So maintaining a pretty picture.
All right, that's, that's got all these blocks in it, and trying to just simply patch up and cover it up. That's not smart. It's not smart. Alright, because it's an it's an enabling form of silence, alright, and enabling form of silence that and that enabling silence goes to many things. So there's an enabling silence for voice and oppression. At the state level, which usually comes with a religious class, there's an enabling silence with people at a very peaceful level. There is an enabling silence. If you're sitting and someone has been backbiting, back back a bit and someone's being spoken about and you don't say anything about it, you don't do anything you enable, there's an
enabling silence and sin the prophets lie Selim says.
And kind of, you know, belabor the point of how they actually swallow Matt, either than usual bodily harm or whoever believes in the law in the last day, let them not sit at a table where, where alcohol is being served. Now, there are rulings of fifth and there's diversity there as to what it really means. But the but the idea is in enabling silence if you come off as approving by being present, if you don't state your own positions, okay, so this covers all dimensions that a person should be able to speak. Now, what happens when it's not good to speak? All right. So there's, there's there's a time when silence becomes permissible. And there's a time when silence becomes
mandatory. So just like we have a haram silence, we have a hell of silence and we have a foreign silence. Okay. When can silence be permissible? Do you remember the Hadith I mentioned last week, where a last point I take someone to task for not saying something when they saw a monk one cup, saw evil and says Why didn't you say anything and they say, you know, that I was afraid of the people in the last pantai says a lot was more worthy of being feared.
This is a this Howdy. And this is the importance of context Oh sorry, though the Allahu anhu narrates that he heard the Prophet sallallahu wasallam say that in the lower layers allowed the Yeoman kiama to have a pool nirmanakaya 88 and one and two and kill, Allah will hold a servant accountable on the Day of Judgment until it gets to a point where a lost count of data will say, what stopped you from calling out that evil? Is that our data when you saw it, listen to this servants answer. He says, Yeah
rajjo took a while for it to million US.
My Lord, I had hope in you. And I left the people.
Now the way that this hadith is narrated, is actually this person has a legitimate excuse, unlike the other person, because a lot does not admonished him for that, that I left the people and just out of hope for you. I just I immersed myself in the worship of you, because I couldn't do anything with the people anymore.
and in this situation, you have
a person who's actually forgiven. The way they're not reconcile these two Hadith is that this is a person that had hope, in the people tried with the people called out the evil and was not successful with them. And then went to, you know, out of fear of how of what would happen, that person fled from the people because he was incapable, he recognizes incapacity, and he left the people, he left that circle, that social circle, that city, whatever it is that he just he understood that he was incapable
of changing evil. So when Allah asks him, you know, why didn't you do anything for him? Or for her? It's not Yeah, Allah, I became incapable. It's not that the people thought I was approving of what they were doing, it's just that I became incapable. So I left that that situation. And I saw, I had hope in you yet a lot that you would forgive me. And so Allah Subhana, Allah forgives that person.
So there are some times that a person finds that, you know, it's not wise to speak. It's not wise, or I'm trying and i'm not i'm not finding reception of those views, or of that challenging of the mooncup. So I should remove myself from that situation. Now, and this is important to mention here as well that there is there are times when that can reach a point where silence becomes mandatory, even when does it become mandatory, when one card will increase? If you speak,
when the evil will actually gain steam if you speak. Alright. This is an important important important point that we often don't understand. Imam Ahmed Rahim Allah, as much as he was tortured, they couldn't kill him. Because they knew if they killed him, the people would eat them alive. All right, Imam Ahmed had support he had a base of support he had the hearts of the people he had traction with his boldness and with his courage and with his bravery, which is why seven halifa tried to coerce him into into saying what they wanted him to say. But he fought back against all of them, and they would not kill him because they were afraid to kill him.
Okay, you think about that courage. He bought it. Khalifa after halifa, after halifa, after halifa, after halifa, after halifa, after Khalifa tortured him tried to force him into it, no, not happening. But they were afraid to kill him. So he had the support of the people. He had some traction. Okay. When we talk about at the moment, he was saying about the law of Thailand, the grandson of the Prophet sallallahu wasallam.
Truly Subhan Allah, you know, I think sometimes I had a son out of our fear of sounding too Shiri like, we don't give the proper rights out of the bait the people of the household in our own tradition.
Like they're, they're a big part of our tradition, we love them, they are something to us they are, you know, they are a big part of who we are. And the same will be allowed to Allah and who is not just a regular guy. The prophets lie some shed tears over the murder of an Hussain when he solids. Now, here's the thing, when you're saying well, the alongside and who went out to fight, you could you can argue whether it's a good decision or a bad decision from a pragmatic perspective. And some of us there's no doubt that many of the Sahaba tried to stop them. They didn't try to stop him because they thought his cause was not just they tried to stop them because they were worried about
him because they didn't think that the people would actually come out for him because he was relying on a certain group of people. Right, and he knew that and the Sahaba did not trust those people to actually stand up with him. So they did not see that he would be successful in that revolution. But no one disagreed with his cause. No one's like I'm loving automotive and I bet no one went to him and told him that you're wrong or that
Your causes unjust, when and the same are the Allahu anhu, when when he rose up against that transgression against that oppression, he did cover his bases, I mean, he was amassing an army, he didn't just go stand up in front of in front of, you know, in front of us either in front of anyone and say, Here I am, kill me, and I'm gonna be a martyr. No, he actually, he actually took the means he actually thought he had the traction, he thought he had the means by which he could undo the one cutter that he was seeing under the evil that he was seeing. So the point here being that and her same will be allowed, I know made a decision on the basis that he thought he would be able to remove
that one cut, that he'd be able to remove that evil, when the silence become mandatory, silence becomes mandatory, when your silence will actually harm the cause. And will actually make things worse, when the harms What's up?
Yes, because silence can harm the cause. How can silence harm the cause a person could be reckless with it, and could empower a person or could could empower a volume to do so many different things to harm people to kill people. Okay?
When a person is not in a position, where they where they're speaking will be effective, then their silence can be, can actually become felt another example of that a person is sitting, the person is sitting in a gathering, and people are backbiting and the person that's backbiting for whatever reason, either from a family hierarchy or from what social, that person has a different status than you do. Even if that status is imagined, but in some way, that person occupies a place to where they can, you know, they can backbite and no one would hold them accountable.
If by you speaking,
you actually that person won't take you seriously, you know, that person won't take you serious and the people in the measures won't take you seriously. And that person will only increase in backbiting and they taunt them more and do that kind of stuff. You're saying something could have actually become harmful in that situation.
When you're talking about an oppressor, okay. And we're talking about revolution, or we're talking about, you know, speaking out against the oppressor.
If by speak, if it's just one or two or three people and when they when they try to challenge things and do things in the way that they're trying to do even if they have just caused if they have not taken the precautions. If they have not weighed the things properly, they could actually end up doing more harm than good. Okay, so sometimes speaking, can become a form of recklessness. And this is really where we get to the question of what's known as Islam. To withdraw.
At what point do you withdraw? At what point do you leave a situation? Whether it's a circle, or a city or a country, at what point do you leave. And here's the Hadith that is often used, also out of place. These are sorry, the hoodie, or they allowed to add, that the Prophet sallallahu alayhi wa sallam said that there would come a time where the best property of the Muslim will be sheep.
And he will take that to the top of the mountains, and the places of rainfall, meaning the values so that he can flee with his religion from all of the fitten. flee from all of the afflictions, meaning there will come a time where the best thing you can do with yourself, is to take some sheep to go to a valley, be away from the people, and just keep your religion safe. And the result of this is complete withdrawal. And the reason why the Prophet sighs I mentioned sheep, according to many of the scholars of Hadith is that sheep is considered the most simple property, meaning a person takes what they need to suffice themselves, and they just stay away from it all. They say, you know what
I'm done. I just want to safeguard my religion and the religion of my family at this point.
Here's the thing with that Hadith.
If you try to use that Hadith anytime you encounter any fitna, it's just an excuse for idleness because the companions encountered major major trials and afflictions and they did not just cop out with the Hadith. Okay? This is talking about the end of times this is talking about a situation in which you can not not only can you not speak out against the volume that you're seeing, but you are suffering persecution for your religion.
You cannot practice your religion anymore. The ways are being forced on you and your family. And the only thing that you could possibly do with your religion is to get away All right, we are not in that situation. So please do not try to take a flight out to a mountain, get some sheep and go to a valley and if you do do that, and then you regret it and come back then don't take Emirates Airlines or Qatar Airways are because you'll probably take your laptop with you to the mountains.
And if you haven't heard that's not allowed anymore. All right. So in seriousness, this is the this is known as
Ursula, this is known as complete withdrawal. This is when a person finds themselves unable, unable to affect the situation, and unable to even control their own situation. So it's one thing to not be able to not only be able to affect the situation around you, but when you cannot even control your own situation. So the Hadith, you know, it's, it does, you know, seemingly contradict the obligation to change things. But even from a personal spirituality perspective, by the way, there is something to be said here. The prophets I send I mentioned another Hadith he said that the one who does Mahabharata with the people, meaning he mixes with the people and tolerates what he tolerates from
the people is better than the one who withdraws from the people. What he meant by that solid lahardee with some is that there are certain things, good traits and qualities that you attain, that require interaction with people, you have to put your mind to the test. Okay. So, learning to control your anger, learning to control your tongue learning to control, learning to do business and adjust way interacting and adjust way, there are certain things that come by necessity by interacting with the people. Okay?
It's much easier to lower your gaze if you don't see anybody. Right? But the person who is in a situation where they were there amongst the people and they still lower their gaze, they're more rewarded by loss of time. The law mentions this as the Tafseer of Ola equilibrium, Tana localu, Bahama Chaka, they are the people whose hearts were tested with taqwa. Meaning a person who was in a situation where they have to be tested with their faith, by in their interactions with people is better than the one who withdraws from the people altogether. So the contradiction seems to be there. But the Prophet slicin is clearly talking about a specific time, a specific time. The last
thing that I'll say here, it goes back to what we mentioned of the long hadith of Abu Dhabi, or the Allahu anhu, where the Prophet slice them is giving him the answer to all the what if questions, what if this happens? What if this happens? What if this happens, if you realize the last thing I said, Liam sick? I'm sorry, the last thing the prophets lie some sets without if you can't do any good, the other one and us then withhold your evil from people? What does the Hadith mean? Where the Prophet slicin and mentions, whoever amongst your CS evil, let him change it with his hand, if he can't do so with his tongue, if he can't do so, let him hate it in his heart, and that is the lowest
of a man. What does this mean, in our own situations in our own in our own places, what this means is that if you are in a gathering, and you cannot stop an injustice from happening, you don't just hate it in your heart and stay there, you need to leave that gathering, you need to get out of there. If you're not able to say anything, then you need to not approve or consent with your presence.
All right, if I'm hanging out with people, and I don't have the moral courage to challenge them, when they start to say things that they should not be saying, or I don't have the authority. It's not just courage. I don't have I just don't have the position amongst them to sit to challenge them. I need to stay away from those people. Now, someone might say, and I always hear this well, what if it's like a family member?
Don't worry, it's not just you. It's like everybody in here you were just the only one brave enough to admit it? Or
what if it's like a family member? What if it's like, you know, what if it's my grandparents, like, Am I gonna tell my grandparents it's up a lot fear Allah? Don't speak like that. Don't talk like that. No. And you know, it's just not a very practical situation. Do I start talking to my parents on the phone? Right? Do I stop being around my brothers and sisters? Well, if it's your brothers and sisters, you should be able to correct them with your tongue. All right. But let's say that it's someone who's elderly, and you just cannot do anything to stop them. All right. What do you do? You try to divert them away from that injustice, then you try to steer them away from that injustice?
How do you do that mom and dad are talking or people around, you're talking that are older than you that are the elders in your family. And they start to get into the gospel in the backbiting and you change the subject to the food or to the weather or to something you know, that they're passionate about that doesn't involve backbiting doesn't involve gossip, you have done your part because you hate it in your heart. And you decided to switch things over you did your part to switch and injustice that was being done to your brother, or sister. The point is consenting with presence is a very, very real thing is a very real thing. And if that's all you have, then withdraw is what you
need to do. You need to get away from that situation. Okay, I know there are questions. I'm going to go ahead and take questions and then we'll go to slaughter OSHA. Yeah.