Social Justice EP09

Omar Suleiman


Channel: Omar Suleiman


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Episode Notes

Hadith 9: Responding To Evil With Good


AI: Summary © The speaker discusses the importance of forgiveness and social justice in dealing with injuries. They emphasize the power of authority and the "has the power of authority" that comes from one's body. They also discuss the importance of avoiding false accusations and maintaining trust in relationships. The speaker emphasizes the need for forgiveness and apologizes for past mistakes. They stress the importance of balancing mental health with mental health and acknowledging negative emotions.
AI: Transcript ©
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alameen wa Salatu was Salam O Allah so the head carrying on and he also had to he was certain to semen Kathy Allah. So

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tonight actually we're going to start off with a, it's actually a story that is narrated in the Tafseer of a very famous ayah, which is suited out off verse 199. And the story of this is profound because it involves many a hadith and many narrations of the companions of the Prophet sallallahu wasallam. So, Jabba the Allahu anhu narrates, he says that when this verse was revealed to the Prophet sallallahu alayhi wa sallam were lost penalty Allah says who the last one? What would have been my roof when I need it? I'm sorry, who did I forget when a Lost Planet Allah says that take to forgiveness. This is verse 199. In inserted out of that take to forgiveness, enjoying forgiveness,

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what motivated UrFi and enjoying that which is good what our journey and turn away from the ignorant turn away from the foolish jabber says that one this verse was revealed to the Prophet sallallahu alayhi wa sallam, he asked Jabri. He said, Oh jabril he said to the angel, what is the meaning of this verse? Or what are the implications of this ayah what's the Tet we'd have this verse? So jabril, Ronnie his Salaam said hi to us. Until I ask Allah subhana wa Tada. Allow me to ask my Lord. And I'll and I will come back with more details of this verse and what this verse means for sorry, the Minister so he went up to Allah, and he asked Allah and then he came back to the messenger

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sallallahu wasallam. And he said, Yeah, Mohammed O Muhammad in Allah, Allah Subhana, Allah to Allah commands you. And terraform Moloch to forgive the one who oppresses you, what's our team and Hello, Mk. And to give to the one who forbids you? What awesome man kabarak and to bring close to you the one that cuts you off. So three things and terraform alimak that you pardon the one who wrongs you. Okay, the second one, what's our team and how amok and that you give to the one who withheld from you. The third one?

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Person mankapur Ark that you seek to enjoin the ties of kinship with the one who cuts you off. So someone from you know, a family member cuts you off. You make sure that you leave the line of communication open with that person, and you still reach out to that person, you still fulfill their rights upon you. So the Prophet sallallahu alayhi wa sallam when he heard this, he stood up amongst the people and he says Allah do local mahana ashrafi la Kaduna will the prophets lie Some said to the companions Shall I not guide you to the most noble of characteristics, the most noble of traits in this world and in the hereafter? When a vacay Rasul Allah, they said to the Prophet sly summon

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What is that? Oh, messenger of God. He said, terrible, amen. Wanna make that you forgive? Are you pardon the one who wrongs you? What's our team? And how long can you give to the one who withholds from you will toss him and copper rock, and you enjoying the ties of kinship with the one who cuts you off. This is a very difficult Hadeeth because it sounds amazing when you're giving this advice to somebody else.

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And it is practically impossible when you are the one being given this advice, you will find your way to escape out of any one of these things when you are in the position of the one who has been cut off by a family member, or the one who has been wronged, or the one who has had something withheld from them. Suddenly, all of this goes out the window. However, it is very, very, very easy to do this to somebody else, or to or to give this advice to somebody else. There's another Hadith. And there's a famous story with this with this ayah actually with the revelation of the ayah. And I want to take it from there. And the point of this halitosis let you know where I'm going with this

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as we're talking about social justice is that most injustices are perpetuated because someone failed to take the higher road. So when injustice is committed, and another person comes back with a vengeance, and that perpetuates a sense of injustice, and instead of holding ourselves to higher standards, we continue to justify our lower standards by saying well this is what was done to me, I'm going to return in like manner I'm going to respond in like manner. So on those lines, this is a very powerful lesson that we learned from the Quran and from the Sunnah of the Prophet slicin of the famous story with the idea is that no case and herb no case was one of the one of the forefathers he

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was one of the people memorize the Koran. And he was one of the Shura. One of those who

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Amaro the law and would consult so he was part of the shorter body, the consultation body that Amaro the law and who would keep close to him and he was a very young man. And Amaro, the Allahu Allah, and we used to always include him in his meeting. So this is actually an erasable hottie from him in our bus, which is why it's so famously quoted. So

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one day while I was sitting with Amato, the alongside

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a cousin and asked him if he could get permission to sit with honorable hapa. So will you let me into these meetings so that I can also sit with him to hop up and Ahmad was the halifa sama is the authority. So all the allowed time let him in his name was arena. And he came inside. And he immediately started to scream and aman risotto. They allowed him and he said to him, you have no hapa beware or woe to you open the hot tub of sunnyville hubub byala you neither give us sufficient proof provision, nor do you judge amongst us with justice. So he made a severe accusation against Amato the a lot of time. And it was unfounded, and it was out of place. So Amato the loads out on a

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bus was was there as was it hurt. Amato the love of time home was angered by that. And Omar has the power of three things as the scholars of Hadith say he has the power of a sofa. He has the power of authority. He has the power of his body. He's a much bigger man than the one who insulted him and he has the power of a doula. He had his cane with him he had a stick. So it could have easily just been a pick up that stick and smack them with it one time and be on your way. I mean, you were let into my gathering a very important gathering and you decided to hijack it so that you could throw these baseless accusations at her

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as he saw him as he saw the anger of Omaha Papa the amount of time he said Amaro the low tide and he said in Allaha Terada Connolly NaVi Salalah alayhi wa sallam Allah said to His Messenger, someone love it, he was set including laughter, that hold to forgiveness, what would have been the earth and enjoying that which is good, what are realigning johannine and turn away from those who are foolish and ignorance. He said, we have them in a jar hidden. This is an ignorant man, just turn away from him ignore him. So I'm not on the low tide. I hope. He observed that. And then her I'm sorry, even our best commented and he said that Amaro de la Han, who was a person that would always be held by

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the book of Allah,

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meaning that he was a person who was very conscious and aware of the Quran and of the book of Allah. So when the book of law is used to model the law, and who would observe it immediately, as angry as Omar was, he was immediately subdued by the ayah, from the book of Allah. Right, suddenly, he stopped. So that's a famous incident we take from that there's also that a belovedness obaidul. The alongside and this is in another book, which is a famous collection of narrations of good mannerisms and characteristics that I'm the loving is obeyed. I used to say this on the pulpits, when he himself was a halifa. When he was in charge, he used to recite this ayah. And he used to say that By

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Allah, we are commanded by this idea to accept the character of the people. And I will accept their character as long as I'm amongst them. I'm going to observe this as long as I'm amongst the people, because I'm loving this debate with someone who frequently had to undergo what almost all the avatar had mentioned. So what does this mean? And how does it set the stage for this discussion, the scholars have, and they say that every person that you meet, or every person that you deal with, will likely deal with you in one of two ways, either with Exxon, or toxic. Exxon is that they will do more than what is asked of them and more than what is required of them, they'll give you more

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kindness than you deserve. And they'll do more than what your what you ask of them. And they will go above and beyond for you or they will deal with you with deficiency, you're never really going to have someone that's going to deal with you exactly the way that you deal with them. Either you're doing more or they're doing more, right. So the way that many of the scholars reflected on this is a very beautiful way that who they love that you are forgiving. You are forgiving to who the people who succeed are the people of essence.

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The people of deficiency succeed. What motivated Murphy, but the way you deal with people should be axon excellence. So first and foremost, forgive the natural deficiencies. Forgive the deficiencies that come your way, in the way that you deal with people. But your standard for when you deal with the people should be a standard of excellence, son go above and beyond with the people. What are the johannine

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Turn away from the foolish turn away from the ignorant. What that means is, there going to be some people that even if you deal with them with their son, they're still going to give you a hard time Do not let them sink you, to their level, turn away from that and do not stoop to their level. There's another Hadith which is very famous, which is along the same lines of what the prophet slice Allah mentioned. And it also has a story to it. And I always like to look at the full context, because usually, if you look at a Hadith, you get the Hadith bolded. But then you get the context, which is not bolded. And in this particular Hadith, you can see how the companions and how the

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children of the companions nurture themselves with the traditions of the Prophet peace be upon him and their dealings. So Yusuf Malik Mackey, this is nearing Buddhahood. He says that I used to write the write the accounts, or I used to trace the the bills, or the payments that were due to some of the orphans that were under the guardianship of a group of companions, or a group of their children, the tab bearing, meaning there were some orphans that were taken as taken in and they were being taken care of, and they had an allowance or a salary that was assigned to them. So basically, I used to do the accounting for that I used to deliver that money to these orphans. And I used to make sure

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that everything that they deserved would be delivered to them, and that they would not be cheated. So he said that there was one orphan that was cheated by 1000 little humps, so the person was supposed to give them $1,000 humps, and he cheated him out of that 1000 dirhams. And the way that it's understood from the Hadeeth is that you have these orphans that used to work, and their guardians would collect on their behalf and then give it to these orphans as well. So, this is one way of understanding the way that this Hadeeth is going so he was cheated out of his 1000. So basically said that what I was able to do was I was able to get 2000 out of him, so I was able to to

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to get out of his money. 2000 difference. So I went to that orphan. And as I gave it to him, he responded that the Prophet sallallahu alayhi wa sallam said, at the anata either on an atomic wallet a whole man harnack the prophets lysozyme says Amana keep the trust or honor the trust of the one who entrust you with something and do not betray the one who betrays you, one to one, man harnack do not betray the one who betrays you. What that means is what he was saying is that the prophets lie some taught us that just because this person stole from me, doesn't mean I can go steal from him and get 2000 you know what you're wrecking my you're messing up with, you're messing with my income or

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my allowance. I'm going to go and I'm going to take double of what you have. Because the profits license I'm said, honor the trust until Amana in a minute terminix someone trusts you with something then you need to honor that trust and do not betray the one who betrays you. And this is this is mentioned many different narrations. And it poses many interesting 50 issues, issues of jurisprudence, as well as issues of social justice or social injustice and how we understand transactions in Islam. Because there are times that the profits license allows a person to take from A to take from someone when they are forbidding them from their rights. Very famous incidents, when

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hinze came to the Prophet slice Allah and she complained to the prophets lie Selim that my husband abou Sophia is Shahi. He's a cheap man. He's a miser, he doesn't give me what he's supposed to give me. He's not providing for me what he's supposed to provide me. The prophets lie Selim said to her What? Who the Maja Kiki, go ahead and take what you need. And for yourself, Well, what a dick for you and your child. But the profit slice I mentioned didn't matter at all, but do it in a way that's reasonable. So just because I was sofian is not spending on you, and he's not giving you your rights. Don't go and try and take all of his money and go on a spending spree on a shopping spree,

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you know, but take what you need to build my roof. So the the right that he is withholding from you, you can go and you can take that right without any form of permission without taking his event. Okay. And what the scholars mentioned here is that in this situation, you have a right that was already assigned.

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And what was happening is that that right was not being given. And the prophets lie, Selim is giving us a permission. In fact, that one, there is absolutely no gray area when there is clearly a right that is withheld from a person. And that right can be attained. And there's no doubt about it. There are new nuances to the situation, then that person can take their rights without the permission of the one who was holding it back from them. There is a difference between someone owing you something or someone that's supposed to give you something and you find a way to acquire that which is being withheld from you. And so

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withholding something from you. So you go and you try to get something else from them. That's impermissible. Okay, because that employs piano that employs a sense of deception and betrayal and the impact that that has on society is problematic. Well, we also learn from the Hadith of the orphan, or that narration of the orphan. When the mom even Tamia Rahim, Allah commented on that he said that, if someone is wronged with something, the first thing they should do is they go to the authorities to try to receive their rights.

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They don't try to go through some you know, some route to try to steal it back or to do something because what that perpetuates in society is problematic when all the allowed tada and who was killed, the idea of establishing due process, right to make sure that the right person is killed for killing or I'm sorry, I met Earth man, whenever it's normal, the law of town and who was assassinated, ideal the law, emphasizing that we need to make sure that the people that killed this man are going to be held accountable, and we don't just unleash havoc on anyone we think was involved in the murder of phenomenal the law and who because that would set a bad precedent in

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society. Okay, so the idea of not stooping to the level of your opponent or to the level of the one that wrongs you. Now, if you look at the Hadith of the prophets, I send them first thing he said, terraform, unmanned wiremock. You forgive the one that wronged you? Does this mean that you allow the one that wronged you to go held on accountable?

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We already mentioned this early on in our series. No. Why?

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Because you enable that violence, you enable that oppressor to oppress someone else.

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So silence is violence, we already went over this. What that means is, when you are in a situation where you have been wronged, then there are different degrees of being wronged. You always establish the upper hand, you always make it a point, to show a sense of Santa show a sense of excellence and to not become overcome by vengeance, okay, do not become vengeful,

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you stop that volume in a way that no one else will be consumed by that oppression. But at the same time, you don't become an oppressor to your oppressor, you do not become like the one that wronged you, you do not start to resemble them and their behavior, you do not start to employ tactics that they employed on you, you do not go anywhere further any, any on any way exceed what is due to you, and trying to demand your rights. And yes, even at sometimes complete forgiveness, that is the way of mercy. forgiving The one who wronged you establish the rights because we also don't want to perpetuate something in society where people are wrong, and they let it go so that that person

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continues to wrong. But at the same time, when you find yourself in a situation where you could take revenge, and you could take vengeance, you forgive tafel, you pardon terraform, among Moloch, and the prophets lies that I mentioned that you spend upon those, and men are the one who held back from you. Okay, the scholars mentioned many different connotations of that, basically, that you find yourself in a situation where you were in need and someone withheld from you. But then the tables turn you find yourself in a situation where they are in need, and you don't treat them the same way they treated you that's one. Number two, is that in the family dynamic, there was a point in the

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family where one person was responsible for the other and they did not fulfill the obligation the way that they should have. As time goes on, you find yourself in a situation of obligation, you should not allow yourself to forbid or to withhold the way that that person withheld from you, a parent with a child, for example, the role switch at some point in life, right at some point the child becomes responsible for the parent the way that the parent was responsible for the child, third, tossin mankapur, that you try to establish the ties of kinship with the one that cuts you off. What does that mean? That means that if a family member or a brother or a sister cuts you off,

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you still extend the hand of kindness to that person. There is an exception to that as there's to anything. Whereas if there's a fear that by maintaining that relationship, you will open yourself up to abuse.

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Okay, so someone abused another person, the abuser doesn't have to go reach out to the abuser and say that, you know, I'm leaving the door open for you because that's an exception to the rule. But you know, all these types of things, you know, that happen, especially within families and amongst brothers and sisters, our Muslim family even, right our community family, you always make it a point to leave

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leave the door open, you extend the hand of Saddam, you extend the hand of peace. You do not cut off your brother or your sister, even when you feel like they have cut you off. Okay, so the prophets lie some is giving us these higher ideals. What do we take from this? And where do we see it exemplified in the son of the Prophet sallallahu alayhi wa sallam. The most obvious of them, as far as a man is concerned as far as trusts are concerned, is the fact that the prophets lysozyme was entrusted with the possessions of Abuja, suburban Abbey more eat of armor than us have a shed, I'm sorry.

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There's a fourth person that I'm missing here. Hopefully it'll come back to me inshallah Allah.

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the prophet sly son was entrusted with their possessions in Mecca. They put a bounty on his head and wanted to kill him. Put yourself let's give this a real or a present day manifestation. There's a guy trying to kill you and you have his watch.

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Are you interested in getting that watch back to that person? In any way? Someone entrusted you with something when you were on good terms? And then things fell apart? Are you really worried about maintaining the trust there are you you know what you're trying to kill me forget about your stuff. You're trying to kill me. The Prophet slicin him was entrusted with the possessions the precious possessions of the people that had oppressed him and were trying to kill him. And when the prophets lie Selim migrates out of Mecca to escape their persecution. He risks this the life of his son in law to be his cousin, his son in law to be it have not be thought about the law and who he leaves

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him behind, and says, return the possessions of everybody. Make sure that you give back there possessions. Lots of one man 100 do not betray the one who betrays you do not deal with them the way that they dealt with you. The reason why I chose the title of the Holocaust, in a very, very particular sentence. It's a very beautiful sentence that you may have heard Omar

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Omar omastar, may Allah be pleased with him as obviously the Libyan warrior who, who fought imperialism and one of the heroes of the last century, and Omar matar, this is a very famous incident that happened with him. He had two Italian captives, he was able to capture two Italian captives from the Italian soldiers. And one of his generals said to him, you know, why don't we mutilate them, make an example of them, let's kill them the way that they always kill us when they capture us what they do to us when they capture us. So our most are said, We don't kill our prisoners. We're not a people who killed their prisoners. And the man responded with but they do it

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to us.

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And all of them have thoughts at the very famous statement. They are not our teachers.

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They are not our teachers. There's so much that is profound about that statement, especially in a recent manifestation. They are not our teachers, they mutilate our prisoners, we will not mutilate their prisoners, we don't learn the ethics of war from them. We don't learn the ethics of transactions from people who oppress, we don't learn the ethics of family or anything, they are not our teachers, we will not become like those who wronged us not on an individual level or on a community level. And that is so easy to do. The rhetoric of terrorist organizations they kill our children so we should kill their children. What are their children have to do with it, you become

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like your enemies, you become like the shape on of your enemy. In both cases you're safe on and they're safe on are now in control. And you're out of the picture. They are not our teachers. We learned this from the Prophet slicin and when he when he conquered Mecca when he came back to Mecca as one in a position of victory. And there's some beautiful things that often get lost in the stories of the Ceylon because we we just kind of cut to the chase the profit slice and conquered Mecca. All the conversations that took place in you know, in that process, we leave it but the prophets lie Selim everything that he said,

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had such profound wisdom to it,

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and highlighted so much about his character. So when the prophets lie, some walked into Mecca, we know that the prophets lie Selim said that you know, those who are Mandela BTOB Sophia and whoever is in the house of Sofia and that he's safe. Whoever is in their homes, they are safe. The prophets lie some is assuring people of safety as he returns to Mecca, victorious but when the prophets lie, some gathers and he's standing now on a sofa and all of these people are in front of him and he is victorious.

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And he has this army behind him

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of people by the way, who have all lost family members, to those that are in front of them.

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So it's not just the prophets lie some of the last Khadija obatala or, or Sylvania or, or, you know, these these different great companions that were murdered and persecuted in Mecca or Hamza at the hands of Hindus, by the way, him the same woman that came to the Prophet slice them and asked her about money and the rights from others of yarn. He didn't say, Get out of my face, who murdered my uncle, he actually gave her a very lenient, a very merciful response. But all of these people are in front of the profit slice them. And these are the people that also abused and killed the family members of these companions behind the profit slice on and what does he say to them?

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What do you think I should do with you?

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Think about that. He asked them the question.

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Like, what do you think I should do with you?

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You know, it's, it's and it was asked in the form of a question

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What should I do with you? What is the right course of action here?

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And they know so they don't even give the prophets lie Selim like an answer, a real answer. They say what you're a noble man, you're a generous man, you're the son of a generous people. You're the son of nobles. You know, we can't we can't say to you, well, maybe you should just go get that person and that person leave us out of it. We didn't have to do with it. You should just take the leaders and you should execute them. Because they knew that they had no answer.

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But the prophet slice Allah

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says to them, is Hubble fans autodata go for you are free. And he recited the words of use of it his setup, not a three party committee on there is no blame on you today. By the profit slice. I'm asking them the question Am Rahim Allah says he established the hedge against them. He established the proof against them. And this is where also the urine come in scholars who who actually study the principles by which our jurisprudence is extrapolated. If Iam Rahim, Allah said that was important for the prophets lie some to show that the standard is still there, Justice should or justice could technically be established where you could be killed, and I would be justified islamically morally,

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and by any human measure, you know, you persecuted people, you ran them out and you put you you pursued them in battle. You killed my family members, you killed their family members, you would assume that when these people come back as a big army as an overwhelming army, they cause a bloodbath. Right? So he was showing that he was establishing the ledger, he's establishing the proof of it, like, Look, this is the standard, you know how these things go.

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But I'm not going to deal with you with that. Instead, I'm going to choose pardon.

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So it was not just flowery language. The Prophet slicin was establishing the hedge against them. First, he's establishing the proof against them first, then the prophets lysozyme was telling them that they will not be dealt with with the sword or they will not be dealt with with vengeance. This also happened in a very famous incident. voters have been Hadith when he saw the prophets lie some laying under a tree and the prophets lie some sword was in the tree. I've told the story probably very recently, I think I did. And holder grabs the sword while the prophets lie some is under that tree and stands on top of him and says yeah, Mohammed many Americans in the O Mohammed who stopped

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me from killing you.

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And the profits license said without any fear, Allah

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that's it.

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Allah is gonna stop you. Though Ruth was so shocked by the confidence of the profits lifetime and the certainty of the profit like he was not shivering and saying alone.

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He looked at our dead in the eyes, as the sword is being held on top of him and said, Allah

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has already dropped the sword and walked back the prophets lie some pick the sword up and got on top of loaded with the sword.

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And he said many American many who will protect you from me.

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Right? For me, it's Allah who's gonna protect you from me, though it says yeah, Mohammed can hide our office. Be generous in your taking or in your revenge. You know, don't do it. And the prophets lie some tells him to go free. He established a proof

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that look, technically speaking by any measure, you just tried to kill me.

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With the words of money I'm not recommending who's going to protect you from me. I could have dealt with you with the exact same way. I chose Otherwise, why? You are not my teacher. They are not our teachers. When people deal with us with bad character, they are not our teachers. We should teach them good character instead of having them teach us

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As bad character, when people deal with us in a way that is not befitting, to a believer to a good person, we don't sink to that level. Instead, we defeat their shape on and defeat our shape on as well.

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Okay, even if that involves the taking back of the rights, or the pursuit of justice, which is necessary so that an oppressor cannot be enabled, we do not sink to the level of those that wronged us whether it's with their tongue because if you think about that Hadith as well, volume is a very broad topic, but that you that you you don't, you don't withhold from the one that withheld from you financially. And you don't cut off the one that cuts you off, which is usually a matter of words, right? We do not stoop to their level, and we do not become the people that we hate. That is, of course, you know, the story of triumph throughout our history, the triumph of Salah Dena, that UB

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Rahim Allah to Allah when he entered into Jerusalem, and he did not deal with the Crusaders, or with with with the people of Jerusalem, the way that he was dealt with. And the way that the Muslims were dealt with when they entered into Jerusalem, conventional wisdom was that he's going to mutilate just as the mutilated he's going to wrong, just as they wronged that his army will will rape and carry up all sorts of

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horrific tactics of war, because that's what was done to the Muslims. So I had been decided to do none of that. Not only did he win Jerusalem, he won the hearts of everyone that would hear of Salahuddin and his conquest of Jerusalem. He taught them and he gave them an example, he set a standard, which is different from the standard amongst the people of that time. Right. So we set different standards for ourselves, we do not allow ourselves to respond in like manner. And there are many different manifestations of this many different manifestations of this, but I want to share with you in ending and Charlottetown closing them, we'll go to our questions. And I really, this

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really resonated with me. And I want you to think about this very deeply. Okay, and I hope inshallah, this keeps you thinking for the entire night because it should keep you thinking for the entire night.

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If melkonian Rahim Allah mentions that sometimes you find yourself in a situation where someone wronged you, or someone was able to, you know, took something from you, or someone berated you, or something happened between you and someone else. And you have no idea. How did this happen? Why did this happen? I don't understand.

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Right? Now, obviously, the others with a lot the decree is with Allah subhana wa Tada.

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But the way you start to process it is you start to ask yourself, Did I do anything to that person to deserve that back from that person?

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You're framing it in that relationship, right? I did not treat that person this way. Why was I treated this way. And he continued, and he said, that every person that you met, that you meet in life, so he mentioned, you either showed them succeed, or you showed them that you showed them deficiency, or you showed them excellence.

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He said, sometimes Allah Subhana hoods out of that as a means of purifying you,

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for a tuxedo that you show to someone else, a deficiency that you show to someone else would have it so that another person would show you deficiency.

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And it would balance out the scales.

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Or an axon that you took advantage of. Someone showed you a son and you milked it,

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you kept on taking advantage of it in the form of another person who would do the same with you.

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And all of that is a means of balancing things out. Now, that does not mean that you inflict on yourself, you know this, this despair, and start to blame yourself when something bad happens to you. You start to you know, excuse that wrongdoing and you start to internalize it all. What this means is, you never know how Allah is working out the scales. And you think about this and you know, at least away from the major transgressions. So Pamela, I truly feel like every time you know, and I know everyone that deals with this with their children. They recognize at some point or hopefully they recognize that I did something like this to my parents.

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Right that some of this And though we like to tell our kids I was never like you.

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Sometimes there's some manifestation of it. Maybe one day I displeased my mother.

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And I didn't even think twice about it. Somehow in the way that the way that Allah subhanaw taala works. So you know, I am, I am made displeased by my child that doesn't excuse the child. But the way that the reason the mentalizing skills work is that these things

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Come around. And this is established well established in a Hadith of the prophets. I seldom, that when you show it some others would show Exxon to you how to dissolve Exxon a little example we spoke about, in fact, right, this is a well established concept. So what we have to recognize, first and foremost, we should never allow an injustice that was committed against us to be responded to with an injustice whether that is in our finances or in our tongues or in a physical manner or whatever it may be. The messenger sallallahu alayhi wa sallam even as he suffered with the dirtiest of tactics from Orange, and I'm gonna tell you this and some handle I

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recently did a whole lecture on social media or the a lot of time on mental health and Medina Institute. I feel like she's completely neglected when we talk about the early sacrifices of people what she went through.

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is horrific.

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Was avoidable. Java did to Samia in murdering her

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in the filthiest way, the nastiest way that you could possibly murder a person and take their lives. And I'm not even going to mention how in explicit detail, but taking a spear and, and putting that spear murdering Samia by putting that spear in a way that it went through her body.

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Right I mean, he he tortured her in the nastiest way to death.

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When abou john

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is imbedded, did the prophets Lysander mutilate his body?

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The prophets I somehow have anyone do that to him? No, we don't respond the way that we are treated. And this is this is something that's highlighted throughout the history of the messengers by Salaam, whether it was in battle, when he had Prisoner's Dilemma highest them, he didn't deal with them the way that they dealt with with him, it his thought was set up, you always have to ask yourself, whether you are taking the higher moral ground or not. You always have to ask yourself that. And so in conclusion of this, and that's, that's it, you know, that's the main message that we have to we have to constantly remind ourselves that an injustice against us does not excuse our own injustices,

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even towards the one that committed that injustice against us, especially not against those that did not commit an injustice towards us, because that's a whole nother layer in Charlotte's auto, which we'll talk about, which is that I was wrong at some point in my life in some way. And I internalize that and I became that type of laudanum to other people. So I was abused in a certain way. And so I became an abuser, to other people that were completely, you know, blameless, and the abuse that I received, that happens a lot as well. So we ask a lot of predator to protect us from ourselves becoming wrongdoers, and oppressors. And we ask a lot of parents out to not allow those that harm us

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to make us like them. We ask Allah subhanaw taala to allow us to choose the higher ground in a way that does not excuse the volume so that it would be perpetuated against anyone else, but in a way that we also do not become violent mean, we also did not become oppressors. I mean, questions. I know it's a loaded topic. So

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