Social Justice EP10

Omar Suleiman


Channel: Omar Suleiman


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Episode Notes

Hadith 10: If you can’t stop them, join them. The “everyone else does it” fallacy

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So tonight we're going to continue and who can tell me what the last edition was about or the last class was about?

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on paying attention last?

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social justice, that's a good one.

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All right. Last week we spoke about this concept of they are not our teachers, meaning what one Don't let someone with bad character teach you bad character. Instead, you teach them good character. A lot of times we excuse our own injustice in response to an injustice, somebody commits boredom towards us, and justice towards us, and we believe we can also transgress against them. And the Prophet sallallahu wasallam said under a monitor, a man at Terminal that you should fulfill the trust of the one who interests you. And he said, Well, that's a one man harnack but do not be trade, the one who betrays you, do not deceive the one who deceives you. So the idea of mercy, of

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forgiveness of tolerance of a person not stooping to the level of the one who wrongs them. That is one of the most profound lessons that we take from the from the biography of the Prophet peace be upon him, we gave the example of when he entered into Mecca, the same people that killed his family members, the same people that ran him out of his land, the same people that caused him all that hardship for two decades, and the Prophet sallallahu wasallam when he returned back to Mecca, victorious, what did he do? Right? He said, What do you think I should do with you know, tell me what I should do with you. person, you know, understood from that, that the prophets lie, some would

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have been justified and actually killing them, because they killed people as well. And they persecuted and they oppressed but instead the prophets lie Selim, he said, I will only say to what my brother uses what my brother Joseph peace be upon him said that three very common young, there is no blame on you today. May Allah forgive you. Right? So the profit slice, I'm showing us the importance of taking the moral high ground, that doesn't mean to settle with foreign justice, what that means is to rise above it. So it does not mean that you accept it, but it means that you rise above it. And even in your seeking justice, you do not become unjust. Now, today's subject, I was

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trying to find the Hadees to illustrate or to highlight what I wanted to say. And it took me a long time. Because there's so many different ahaadeeth that point towards the lesson that I want us to take home today. But I was having a really difficult time finding the Hadith that explicitly spelled out exactly what I wanted to convey to you today. So on one hand, it's one thing when someone wrongs you that you don't respond with wrongdoing, you don't respond with injustice. However, most of the injustice that's committed in society is committed in society because it's been normalized, because there's this concept of everybody else does it. So for example, if a society functions on bribes,

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there's some Muslim countries in the world, there's some countries in the world where you can't get anything done. You can't even get your electricity turned on unless you bribe somebody, right? It's all about bribes. The prophets lie Selim curse, the one who bribes and the one who accepts a bribe. But at the same time, it's like, you know what, oh, well, this is all we can do. Everybody else is doing it. So I got to do it as well. Everyone else commits either a mortal sin, a moral injustice, or an injustice as in the transgression, and it becomes normalized and accepted. And you basically resign yourself to this idea of if you can't stop them, join them. Okay, so financial transgression,

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think about the concept of proof, which we're going to talk about in detail, which is to tell thief is to is to cheat with the weights to cheat with the scales. So to, you know, corrupt business practices, everybody else does it that way. I might as well do it to think about the student when they cheat on their exams. And I know it's easy for me to say, because I'm done with school, right? But when you're a student, and you're taking your exam, everybody else cheats. I might as well cheat too. It becomes far less evil when you think of it that way. And then think of major transgressions. Every year here in Dallas, we march on March 3, we go to the place where Alan Brooks can read about

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Alan Brooks, the famous lynching in Dallas, Alan Brooks was lynched. downtown Dallas, this, this old black man was taken, and his body was brutalized and he was lynched. And a huge crowd was around him. And they took a picture of it. And they actually those were postcards that would be sent from people in Dallas to people around the world that became one of the infamous images of Dallas.

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A whole bunch of people standing downtown while a man was lynched between them. And you think about the faces of the people that are there,

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that all of them really have the cruelty inside of them to Lynch an individual No, how could a person sit there and watch that just stand there? How could a child not see a problem with that? How could a person just watch that entire thing unfold before their eyes, and think there's nothing wrong with it? Because it became normalized, everybody else is doing it. So it can't be that evil. And you think about the great evils in history that were that were normal features of society. Okay, normal features of society. And you would not think twice about it if you lived in those societies. And usually, it's because people conformed to a standard of injustice, to the point that they no

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longer saw any problem with it whatsoever. So you know, I remember what there was a movie about Jackie Robinson.

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You know, the the first black baseball player in the major leagues, and I remember the scene from the movie, there's a child that sees his father, and he sees everyone else yelling the N word, Adam. So he thinks to himself, well, let me do it too. That type of peer pressure. And that type of normalization of hatred of evil can come both in the in the form of of moral sins, and in the form of transgression. So when we talk about sins as incense that don't involve transgressing against the human being, the standards of society generally dictate the behavior of everyone else, because you will see it and you will accept it, and you will internalize it. And that's why the Prophet slicin

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mentioned, when you see an evil at the very least, you should hate it in your heart, you have to you still have to be uncomfortable with that evil, even if you're inevitably surrounded by it. Okay, whatever it is that you're seeing, whether it's a mortal sin, or a transgression, a transgression against someone else, if it's become normalized, you still have to make sure your heart is not comfortable with it, and you are not conforming to it. So sometimes, let's say for example, there's a system. You know, that's based on interest and usury and burying people in debt. Okay? How much suicide is committed because of deaths, right, and how much of the evil takes place in society

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because you have people getting buried in their poverty, you don't want to take part in it. But to some extent, you have to you're part of the system. That doesn't mean you jump all in and say, Well, everybody else is doing it, I can jump in this as well. So the fact of the matter is that most people become Okay, with certain evils and transgressions in society. And they basically come to this idea of while everybody else does it, you can't stop them, join them. So when people say, Well, why don't you do this? Well, everybody else is doing it. So I have to do this to get by. Okay, so I've got a cheat because everybody else is cheating in my trade. So I can get by. I've got to do

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this or else people will say this. So what's the Hadith? this hadith is so beautiful.

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It's narrated by her they follow the law Tada. And that the Messenger of Allah sallallahu alayhi wa sallam. He said, kono emera Do not be Yes, men. Do not be Yes Men.

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And he said, he continued to call on in accent. anassa accent now we're in Walla, Walla, Amna, you say to yourself, if the people do good, we will do good. What involve mo and if they wrong, then we will wrong. If they oppress, we will oppress if they commit injustice, then we will commit injustice. So the prophets lie. Some says we're lacking what pollino and fullcycle in action and NASA and to say, No, we're in a star who fella, fella, probably more, he said, but instead make up your minds that if the people do good, you will also do good. And if the people do evil, then you will still do good. Okay, you will not follow their example. So I'm going to repeat the Hadith in

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English. Do not let yourselves be Yes, men do not become Yes, men do not become sheep, mindless sheep that just follow the herds. Instead, he said, don't be those people that say if the people are good, then we will be good. And if the people do wrong, then we will do wrong. But he said make up your minds mostly non physical, make up your minds condition yourself. If the people are good, then you will be good. And if the people do evil, then you will not behave unjustly, you will continue to do good. The Hadith is it's narrated in a Timothy. He classified it as an authentic hadith that emammal Alberni Rahim Allah just for the sake of handdyed Sciences, he actually attributed the

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statement to the level rather than the Prophet sallallahu wasallam. But the messaging is so profound, so profound, it's a messaging that we get in the Quran, we're in total experimental, Luca and sebelah. If you follow the majority of people, then you will be led astray. So that's

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In our creed in our theology, but also it transfers into our practices, our daily practices, our daily habits, the transgression of the tongue as we speak, as we've spoken about if you're around a bunch of people, and everybody else backbite everybody else, gossips. Everyone else is doing this, then you know what I'm gonna do it as well. And I'll read from you for you and those of you that have taken the classes I teach behind the scenes, where I talk about spirituality and test gear. I teach the book Mukhtar Solomon hartzell cassadine, which is a book on spirituality by the man Kodama, Rahim Allah and listen to what he said. He said through frequent exposure, a person begins

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to perceive corruption as trivial, and its effect and its gravity starts to fade away. Thus, when a whenever a person regularly sees another person committing a major sin, He belittles the minor sins he himself commits. Similarly, if a scholar is seen wearing a silk garment or a gold ring, remember Schiff yesterday was talking about this yesterday, the prohibition for men of wearing silk and gold if a scholar was to walk in wearing a silk garments, or a gold ring, he said the people would aggressively denounced that yet they can watch him sit in a long gathering where he does nothing but backed by people, and they aren't offended by that. And he said, but backbiting is far worse than

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wearing silk are far worse than wearing gold because of how frequent but because of how frequently it's heard, but because of how frequently it's heard and how often backbiting is witnessed. The hearts have become desensitized to it. It's a powerful paragraph. By the moment pajama rahimullah, what that means is you become desensitized to some major sins because they're normalized. Whereas you are so passionate sometimes about things that aren't even for sure how long

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like they're in the doubtful area, and you're so passionate and angry about those things. Like, like, think about it, if he ever gave a talk last night about that, what if he asked and walked in? Mashallah, with gold rings on off all the fingers? Unless, you know, and a silk silk though? What would we do to him? Some of us would praise Him be like that. But some but you know, a lot of people would would see that and be like, What's going on here? Right? How could you do that and people would be so angry and offended. So we become desensitized to major transgression, major corruption, because everybody else does it. There is nothing wrong with it anymore. And even Mr. Little the

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allowance ran home. He said that you should accustom yourself, that if everybody else on the on the face of the earth, this believe that you would still believe you have to get out of this mindset of just going along with the flow, letting everybody else set standards for you, and not holding yourself to a higher standard. You have to get out of that mindset. And it's not just when someone wrongs you. It's when you see wrongdoing and you become desensitized to it. So there are a few aspects to this. One of them is something that we mentioned about people becoming desensitized to a wrongdoing. And the other one is everyone sort of contributing to that wrongdoing, and growing it,

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making it even more normal, passing it on to future generations,

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with even more evilness to it, and there's another Hadith where the Prophet sallallahu alayhi wa sallam said he Acoma Mahabharata.

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He said, beware of belittling sin. Beware of belittling sin. You know another Hadith the Prophet sly sunset, la Kabir Omar is default. I'm sorry that Kavita Mara is default when I saw Lila Mara Islam, that there is no major sin if you seek forgiveness for it. And there is no minor sin if you insist upon it. There is no major sin if you seek forgiveness for it. And there is no minor sin if you insist upon it. The insistence upon a minor sin is offensive. Okay. But Allah can forgive any sin so you can seek forgiveness from most major sin and alone will forgive you. So he says in this Hadith, he can be aware of belittling sin and listen to the example he gave. He says that he says the

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lysandra in Amman, methylome Maha karate, no, commissary Coleman naza do not know Adam Fatah be rude would be rude. He said, Imagine a group of people that have descended into a valley and each one brings their sticks. each person's carrying a stick. They all start to throw the stick into a fire until the fire becomes so large that it consumes them all.

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So each one contributes

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with a little bit of sin that they don't take seriously. So this little bit of evil, each person goes and throws it in, throws it in throws it in. It's not that one person went in through a huge law you know

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Users log into the fire each person contributes their small one and what did the profit slice I mentioned. So, the entire of society suffers as a result of that.

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Why you normalize evil, you then contribute to its continuity. you despise it yet you enable it at the same time or you claim to despise it, yet you enable it at the same time getting to a point of participation. Now it starts with disapproval.

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Right, it starts with disavow, that a person would would disavow and another Hadith the prophets lie Some said this is an authentic ID. He said his salatu salam either only notl hopefully to fill out the CanAm and shahida for keti Haha, oh call and Cara her command Avada and her woman La Banda for all the mechanicum and shahida he said Salalah honey he was salon when a sin is committed or when a mistake is committed. He who sees it and disapproves of it will be like the one who is not present. He who sees it but disapproves of it will be like the one who was not present when it was committed. But he said he who did not see it. But approved of it will be like the one who was present when it

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was committed or give it give it to you again. When a sin is committed. He who sees it and disapproves of it will be like the one who was not present in the first place. But he who did not see it, but approved of it will be like the one who was present when it was committed. What that means is this importance of taking a hard, you know a very hard stance against injustices, not harsh in the way that you deal with people harsh in the sense that you disavow it so that you do not enable corruption and evil and injustice in any of its forms. There's another Hadith also from Eben misrule, that will be allowed to handle that the Messenger of Allah sallallahu Sallam said that the

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first defect that destroyed then it was slightly in the children of Israel was that a man from amongst them, met another man and said, Oh, so and so fear Allah and abandon what you are doing for it is not lawful for you, meaning he saw him doing something evil, and he told them, you know, you should stop it's not good for you. But then the next day, he met him, and it did not prevent him from complete, you know, from from, from embracing drinking with him sitting with him. What that means is the profit slice I'm assuming that his disavowal was not serious.

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So it was a light disavow. Whereas a person should take very strong stances against injustice as an evil so that it does not become normalized. That's a hadith that's narrated by Abu Dawood. And it is mentioned it is also Emiliano Sala hain, so she also will eventually get to it. So the point is, is that we become desensitized, we accept things because of their frequency. And we basically say that we have no chance. Okay, so we might as well engage in now from a 50 perspective from a perspective of jurisprudence. Are there times that you can partake in an evil

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when you're when you're in a society of evil?

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Or when you're in a society where some evil has been normalized? Because some there are particular evils that are normalized in every society?

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So is it permissible sometimes to partake in something that is not approved in the deen that is that is that is hated? or disliked or unjust?

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What do you guys think?

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If your safety is at risk, okay, so if your safety is at risk, and you know, then some, you know, you might be in a place where you have to do something in order to spare danger or harm from yourself. Okay, what else?

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There's some other conditions.

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dire need or necessity, right? A bottle lots, we have a lot, sometimes dire need, we'll make something that's normally prohibited permissible in a particular situation. What that means is that the ruling doesn't change. So we don't change the ruling of the religion, but the restriction is relaxed for that particular context. Okay. Also, for example, to avert a greater evil, you might be in a situation where you're going to engage and you know, you have you have two options, both of them are harmful, and you engage the lesser of the two evils. Okay.

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Another one could be that it's not a matter of engaging one evil or a lesser evil, but you're in a situation where society has normalized a particular way of dealing and you cannot escape that dealing

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in the indirect sense. What does that mean?

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I cannot do you know, I'm still prohibited as a Muslim from directly engaging in user interest.

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But whether I like it or not, I have to engage that system. To an extent, that does not mean that it opens up the entire realm of permissibility. What that means is that I should do my best to avoid at least the direct contact, and I should try my best to, you know, to not fall into anything that's going to make that you know, completely normalized. Let's say for example, you're in a public place and you're hearing something that's wrong. You're hearing something that's prohibited, right? Just one assignment Samia Rahim Allah said, hearing is not like listening.

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Hearing is not like listening. Sometimes you hear but you're not listening. Right? You're in a situation where labuda coming home. Right? There is no way but except that it's just going to be in your face. But still, you don't have to enthusiastically embrace it.

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Okay, so it goes back to hating something in your heart. And and and disavowing your disavowing it and when you're in a situation when you can't stop it, at least you don't partake in it. There is a very interesting study that took place with the prophets lie Selim, as before Islam, meaning before he received revelation at the age of 40 years old. It's an interesting study.

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And he said some of them because he didn't worship idols, even before he became a prophet. He didn't worship idols. he worshipped one guy, right? He believed in monotheism, he believed in Abraham, and he his Salaam, WA Hema Islam, he worshipped one God, right? He didn't worship any of the idols. But the prophets lie. Selim was not yet commanded to make the call. So he gave this interesting, beautiful

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narration of something that happened to him before he became a prophet. He said, I remember sitting in a gathering, and they started to serve the meat that was sacrificed in the name of the idols and the prophets. lysozyme used to simply pass on it. He wasn't commanded yet to be a prophet and messenger, everyone knew he didn't approve, but the Prophet slicin I'm still was not condemning it, right? Or he was not, you know, at least actively condemning it, or an opposition to it. They knew that he didn't do it, and they left them alone, right. They said, I remember being in this gathering, and they started to serve that meat and he said some a lot. It was someone that when it

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came to my direction, he said, You know, I simply passed on it. He said, then when it went to Zaid, ignore I'm in new fav. Zaid economic event, no fake a man by the name of zeta Bynum. He said when it got to him, he stood up and he said, Allah creates you. A lot provides for you, and Allah provides for your animals, yet you sacrifice in the name of other than him.

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Right. And he started to speak out in the province. My son was amazed. He was in his 20s he was amazed watching zeytinburnu I'm sort of taking on this trend all by himself. Right. And he also mentioned this scenario from innominate. And some of the scenes of Zaid divinorum that they remembered that when the people were doing philosophy around the idols, when they were sanctifying, the idols in Mecca, the prophet slice them didn't speak out against it, yet he was not a prophet. He wasn't a messenger, but he didn't worship them. He didn't take part in those rituals, right? But they did no harm goes and he puts his back to the cabinet. And he puts his hands against the

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cabinet. And he says, none of you is upon the religion of Abraham. You are not this is not the way of about him or Islam. None of you are worshipping the way that Ibrahim Islam worship. And he started to say, a lahoma only animal a Ulu he added to cubby he when our kidney that he would cry and he would even prostrating, he would say, oh, Allah, I don't know which of the ways is most pleasing to you, meaning I don't know how to worship you exactly. I know this, isn't it, and I don't know how to worship you. But if I were to know, I would worship you in accordance with that path, meaning I would do what I'm supposed to do, but I don't know. I don't have any guidance. So what

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happened is eight. They died. Before the Prophet slicin became a prophet. He was a monotheist. He was a man who believed in God. He was a man that

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went looking for the truth, right? But he died before the prophets license started calling to Islam. So what ends up happening, what is a diviner?

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When he passes away what ends up happening, his son becomes one of the first converts to Islam, say, and he's one of the one of the 10 promised paradise so he comes to date. I mean, he comes to the Prophet sly, somebody says, Listen, you know, my father, like, you know, my dad, what happened to him?

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Like, is he really going to be punished because he just simply did not find guidance. I mean, you know, how much he desired to be on the truth and how he was willing

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To be alone upon that truth. So what happened to him? And what did the prophets lie? Some say? He said on the Day of Judgment, when all of the nation stands behind their prophets, Abraham with his nation, Jesus with his nation, Moses with his nation, Noah with his nation, all the prophets come forth with their nations, Mohammed slicin him with his nation. He said that they will be standing all by himself as a nation as an oma.

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This is the opposite of a yes, man, the opposite of Mr. Right? If you want to know what the prophets lysozyme said, Be like instead of those, look at

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a man that could care less what society's trends were.

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He said, I'm not going to partake, and he sought so sincerely and earnestly the truth. Right. So that type of individual that type of person is a very is a noble person, to look to look to. In that situation, even though again, he did not live, you know, what he used to do somehow this is, this is the way monotheism connects to a sense of justice, belief in a lot naturally, fifth law leads you to justice, you know what even our best that he used to do. And when I busted, he used to go to the people that were about to bury their daughters alive, because that was a practice of the people of Arabia was female infanticide. They used to bury their daughters, some of the poorer tribes, and

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they used to go and rescue those girls. And he would bring them to his home. And he would raise them until they reached an age of marriage, and then he would marry them off. This is before. Well, either moda to show you that we even been quoted before the Quran was even revealed to condemn female infanticide. They just knew this is unacceptable. I have to stop this, I have to do my part, I can't stop the practice altogether. But I'm going to go get these girls and raise them

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and prepare them, you know, to move on in life. So think about how beautiful that is right? Think about that person who did not just say, everybody else does it. I might as well do it too. Right. And he did not restrict that that behavior to the realm of theology but instead in encompassed is, you know, a sense of justice as well that I will not conform. I will think outside of the box, I will think differently from my people and I will try to analyze things properly. Right. So the prophets lie Selim, he prays that type of behavior. I'm going to give you guys one more statement and one more long story so this Hadeeth has a lot of stories to it because or at least I'm you know,

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I'm trying to give stories to sort of drive the point home and shot love about what it means to not conform to injustice. There's one statement from Sheffield Assemblyman Tamia, Rahim, Allah Tada. And it's a very powerful statement, because if you just sit there and reflect on it, you'll actually see how it's come true in your face. He said men and women bully or be

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whoever assists an oppressor will one day be tested by that oppressor?

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Whoever assists the oppressor will one day be tested by that same oppressor, meaning what you enable an oppression because it's in your benefit one day, it will come back around to haunt you. The same oppressor or oppression that you enabled, will come back and haunt you as well. How many times do we see that happen? Right? Think about it financially, someone assist someone involved. Someone assist someone in a dispute. They assist the wrongdoer. They assist the oppressed of the transgressor because they want to escape the harm. Or they you know, it's just more convenient, they can benefit from that, and then what ends up happening, they enable it to grow, and then it comes back and

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consumes them as well, then Anna volumen. Buddha, he wrote that much more in fatawa, it's very interesting. And he elaborated on that concept, right. And if you think about it, just in various realms, you'll see how it can come true, you contribute to a corrupt system, don't be mad when the system comes back and ruins you. When you employ injustice in order to take advantage of a situation it will happen to you and it will happen to your family to it'll come back to haunt you. Right. So you have to declare your your your open disavow of that and you have to sort of maintain your own standards. Don't just say everybody else does it. Now my favorite story in this regard, and then

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we'll open it up to questions. It's a long story that many of you have definitely heard because it's a famous story in the history of Islam. And it's narrated by Abdullah and his debate in Islam.

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Islam is the son of Ahmed will hop up

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the second halifa as long as the son of our model de la Han, Islam had a son named obeyed. Zubair had a son named Abdullah. So the companions used to sort of continue the tradition of having famous companions in their in their in the names of their grandchildren and great grandchildren. So he's Abdullah obeyed in Islam, not the famous of the loveliness of it. he narrates on the authority of his father who narrated from his grandfather

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Aslam says while I was with orbital hopital the Allahu anhu in Medina, during one of his frequent night patrols to discover or to examine the conditions of his people Ahmad was in charge. He was the halifa. He's the authority and what did he used to do every single night. He'd go roam the streets, to make sure no one was neat. No one was in trouble. And no one was poor. No one was hungry. I mean, he would roam the streets. He was famous for instituting night patrols, not night patrols to see if anybody was trying to, you know, stage a coup so he could arrest them, you know, night patrols so that he could check on his own. So the very famous story of a woman that was in delivery, he goes

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and he calls his wife in the middle of the night, almost his own wife, who is also the granddaughter of the Prophet slice Allah on chromosome bint Ali bint Mohammed Salah, and they help deliver this child right almost used to carry bags of wheat and flour and rice on his shoulders. So he'd go and he sort of pat he passed those out when he would see that there were people that were hungry, and that didn't have anything to eat at night. So on one of our most famous patrols, esalaam was with them. And Omar used to take one of his sons every single night. So he, he alternated between them, so that he could teach them the this this value of taking care of the people. So as they're walking

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through the streets, they overheard a argument between a mother and a daughter.

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Okay, the mother was telling the daughter to dilute the milk with water.

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So to put water into the milk and dilute the milk with water. The daughter was responding to the mother that we cannot do this because Haven't you heard that almost said that we can't do that. halifa said it's prohibited to dilute milk with water. Why did Amara make that policy? Because people would dilute their milk with water and then they'd go and they'd sell it in the marketplace, right? Just like people dilute colognes it's like how you get Armani Cologne, you know, for for $20. And then it turns you know, the smell wears off in like 10 minutes, right? Because they dilute the Cologne, or the perfume with water. So Omar had a policy that we can't dilute the milk with water,

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because that was a frequent habit of the people. So the daughter and the mother arguing and Ahmad is listening in by chance he happens to be walking by this house as they're having this argument. So the mother keeps on insisting and the daughter keeps on saying no. And the daughter says, Oh, my mother, you know, don't you know that Omar said that we can't do this. And she responded, what a Norma wears armor. And armor is outside the house. Right? But she said Where's armor anyway? Right? Like he doesn't see us right now. He can't hear us right now. Anyway. So listen to what she says. She says yeah, only man come to the roof of the Allen LIFO facility in Canada omotola irana. Ilan

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Omar Khurana. She said, Oh, my mother, I will not obey the men in public and then disobey Him in private. If Alma doesn't see us, then the lord of Amara seizes. If armor is not watching us, the Lord of Allah is watching us Meaning what? I'm not going to do what everybody else does, just because almost not just because we've escaped authority right now. We can just go ahead and do it because no one's watching because everybody else does it. That's what the mother saying everybody else does it. I'm not heard the whole thing. So Omar, you know, tells Islam,

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he says,

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you know, mark this house, like we need to come back to this house

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that doesn't mark the house. So you can come back and hold the mother accountable because he disobeyed him like, you know, he thought I wasn't there. I heard I heard you the whole time to punish her just like we would expect from one of our leaders today. Now what is armor to do? armor goes home, and he gathers all of his sons.

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And he tells us No, I'm actually sorry. He says to SLM he says, Go goes, go, you know, ask about this household find out some information about this household and see what was going on. So armor comes to find out that you know this, this was a widow and her daughter so they didn't have the the the provider of the house anymore, and they were a poor family. And it was just a mother and her daughter living in the situation. So Amato, the law and who gathers his sons and he says, we have that girl and proposes on behalf of awesome to that girl.

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So Pamela because of her piety, and because of her refusal to disobey Allah and to conform to what was normative practice here in regards to cheating and diluting milk, just the very simple act. And look at what Allah gave her as sustenance as

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the son of Ahmedabad hubbub, about the allowance Allah Anto. So this woman, this girl, you

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Married asam the son of Alma, they had a daughter named Laila, Laila had a son named Ahmed Ibn Abdul Aziz Rahim Allah tayana, the fifth Khalifa fifth of holifield, Washington, the great Elisa and leader who would revive the tradition of justice of his grandfather. So Pamela, so the justice was nurtured was nurtured into this family, and transferred to the grandson as well, who would uphold who resembled his grandfather or model the law on home, and his status and standing up for justice in all, in all of its different forms. So the point is, once it was wrong, because it was cheating, the mother just said, everybody else does it. Almost not here anyway, what's the big deal? And that

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that top of hers that piety earned her not only the son of I'm gonna hop up as a husband or almost as a father in law, or all might have been the disease's her grandson. You know, it earned her the pleasure of Allah subhana wa tada and it earned her sustenance because she would marry them the son of the head of state, right. So she went actually from very poor situation, to being married to the son of the the the head of state, the son of the halifa of the Muslim so May Allah subhanaw taala. Grant us sincerity and grant us piety and allow us to, to resist conforming to evil and becoming an S. Does it mean questions?

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In a society where certain practices are normal, what are you supposed to do? It goes back to

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the third Hadeeth man law I'm in C'mon car, whoever amongst you sees evil. Let him change it with his hand if he can do