The importance of respecting messenger sallali alayhi wa sallam and managing disagreements and conflicts is emphasized in religion. The need for everyone to act with their influence to bring about peace and bring about peace and reconciliation is emphasized. The importance of belief in the teachings of the Islam and trust in the church is emphasized, along with the need for everyone to act with their influence to bring about peace and peace. The speaker uses the analogy of a roadmap to accomplish things and how long it will take to achieve it. The concept of a roadmap is also discussed, including how it relates to our culture and how it connects with our beliefs.
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shape on virgin
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with
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the
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woman you
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want to shadow in law who actually
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want to shadow.
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Some Allahu alayhi
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wa Baraka was in limits Nieman Cathedral Cathedral.
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Marburger farms have been humanists she planted regime smuggler who ran over him in the law who
woman equal to who is alone Ireland, Libya, Uganda, Vina
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de
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la sanada
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Mohammed Kumasi later
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Ibrahim Majeed Allahu Allah Mohammed you wanna
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wanna
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achieve
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respect to listen as a Solomonic ally.
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We've got the once again, for the continuing commentary of sort of
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the 49 sort of
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so far, in the preceding weeks, we've completed eight verses.
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We now continue with the next verse. So far last panel, Diana spur has reminded the believers of
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the obligation of respecting the messenger sallallahu alayhi wasallam.
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respecting the authority and the position of a law is a source of the law
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and are recognizing their own limits.
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believers have also been instructed to ascertain the truth and verify facts before relying on
reports, especially when it comes to making a judgment or decision.
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Following that,
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we have also been told that a lot that the messenger sallallahu alayhi wa sallam
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is not to be treated as any normal him be.
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But rather he is the Messenger of Allah, and that the companions of the alarm
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should not try to
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should not persist in their recommendations and their suggestions, nor should they lean upon the
Prophet sallallahu alayhi wa sallam in any way for him to do their bit.
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Rather, even when they are consulted, they should respectfully offer their sincere honest opinion,
following which, regardless of whether that opinion is accepted or not, they should submit to the
decision of the prophets in line while he was sending them. And following on after the Companions
for especially, we should recognize the
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weather we can recognize or not, we should still accept the wisdom of the teachings of Allah is that
a source of the law legal assylum and we should try to mold ourselves and shape our lives according
to the Sunnah of the messenger sallallahu alayhi wa sallam, rather than expecting to expecting
religion
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or trying to mold religion, to our wishes, whims and designs. I covered all of this in detail this
is these are the topics that have been discussed so far. Moving on to the next verse. A last round
of all Adana essays in verse number nine, we're in life with an image and what many of us will be
known for even better than that human half hearted lottery hated the fee a lot.
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For us who been denied access to in the law, the
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law says
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and if
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now, this is well let me translate this first one but if and if
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two groups
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Minimum minima
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from the believers
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fight with each
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for a slim been awake.
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Firstly it will be known, then reconcile but
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then if one of the two transgressions against the other, for heart didn't let the Wi Fi in and
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then fights with the one that rebounds
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until it returns, meaning the group until it returns
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to the decree of a law
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for infer
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so if it does return to the command of Allah,
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then reconcile the two
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firstly obeying Homer bill and then reconcile the two parties, the two groups with justice will
settle and be just in the law hitbox setting. Verily Allah loves the just ones. So that's the
translation of the verse. Now, as you can tell, this is a departure from the earlier topics.
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But it fits with the overall theme of the soul.
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And the theme of the soul is an honest, upright, just equitable, caring, loving society.
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And we did see and history did witness such a society in Medina.
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But
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it was found because it was only because it was founded on the teachings of Allah and the Sunnah.
Was that a source of the law really who was them.
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And prior to speaking about communal justice, Allah subhanho wa Taala preface that with the
necessity of recognizing a lost position in the position of is a source elaborately.
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Having moved on,
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from that topic of the position of the authority of Allah as a source of law, it was one of them,
knowing their position knowing our limitations, allow speaks about conflicts and disputes amongst
beliefs. So Allah says what in life
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meaning, how should this be addressed in any society, in any family?
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In any group of individuals?
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continuous harmony and agreement
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without any disruption, disturbance fluctuation, etc. is impossible.
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Disagree disagreements disputes, conflicts.
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quarrels are an unfortunate fact of life.
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Believers disagree. Families disagree.
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Parents and children disagree. siblings disagree.
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spouses, partners, husbands and wives disagree.
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With for love's sake we as individuals, forget to people we disagree with ourselves.
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How often do we change our opinions?
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Which person can guarantee that the opinion they held about any issue, whether it's religious,
mundane, secular, social, political, that they still hold on to that opinion, and that they've never
changed their opinion? No one can guarantee that.
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So if we can't agree with ourselves, how do we expect others to agree with us? And which one do they
agree with?
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Do they agree with you as you were five years ago? Or do they agree with you as you are now?
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Or do they agree with you as you may be or will be tomorrow?
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If you
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a few weeks ago,
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you being who you are. Couldn't agree with yourself as you
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On, how do you expect others to agree with you.
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So disagreements are inevitable. What Islam teaches us is how to manage these disagreements, how to
manage
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disputes and conflicts and not every disagreement has to lead to conflict.
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In Arabic, the words are very similar, but there is a beautiful subtle difference. Difference is a
difference of opinion is normally referred to as the law.
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But opposition is referred to as maharlika.
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One does not one can disagree without supposing.
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So they can be if they laugh without Mahadeva,
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they can be that if the laugh of the mind the difference of the minds, yet hearts can still agree.
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We'll see it all the time.
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So, disagreements are a fact of life and what religion teaches us is how to manage those
disagreements. And the first point is, not every disagreement has to necessarily lead to conflict.
Not every laughs should lead to maharlika. Not every difference of opinion should lead to
opposition.
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But unfortunately, things happen. And if ever, and this is the teaching to groups of believers, and
not just quarreling, but the words he are that the law which means actual fight,
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then what is to be done?
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Now, let me speak about the primary meaning of the verse and then the secondary. The primary meaning
of the verse is, if two groups of Muslims actually engage with each other in battle, in physical
fight,
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then what should be done?
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According to a number of narrations, there was actually a backdrop to the revelation of this verse.
And it's was that highly likely himself leads and so to others that the Prophet sallallahu alayhi wa
sallam
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was, it was suggested to him that maybe he should go and see Abdullah ignore
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the lead of hypocrites.
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Now,
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Prophet sallallahu alayhi wa sallam
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decided to go
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now
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allow me to explain the position of Abdullah Norby?
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Why did the Prophet sallallahu alayhi wa sallam
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agreed to visit him?
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Why did the messenger sallallahu alayhi wa sallam give him some recognition and creed?
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And why was he held in that position?
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Why wasn't he regarded as an open enemy
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similar to the brush of maca.
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The reason was that Abdullah hypnobabies
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was leader of the hazards tribe, one of the leaders. He was the leader of one of the clams of the
hazard tribe. And there were two main tribes in Medina also has knowledge.
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And knowing the Arabian tribal structure, they never believed in a monarchy per se. So you had
families families were then grouped into clams, clams within groups into a tribe. And tribes were
grouped into super tribes. So the cleanse of there were some clans of Medina that were grouped under
the resurrection
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tribe, and there were other groups of clans that belong to the tribe.
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All of these clans had a particular leader who was first amongst their equals. And this
configuration of clan leaders form the elite of the tribal leadership. And then amongst them, there
was someone who they regarded as being the preeminent leader.
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But he was never treated as a Moloch.
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The leader of the tribe was sandable. Tomorrow, there'll be a lot more and then the leader of the
husband's tribe was saddled nobody.
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But that was only after the Prophet sallallahu alayhi wa sallam came to Medina prior to the arrival
of the Prophet salallahu alayhi wasallam in Medina and to live no Libras at all being one of the
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preeminent clan leaders of the husband's leadership, he was close to becoming the overall leader of
his image. And he was a great diplomat undoubtedly, he was very gifted in many ways. And one of his
gifts was diplomacy. So, he
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Abdullah in Norway, was about to be elected as the preeminent leader in the whole of Medina. And
they used to say of him that he was going to become the crowned king of Medina further even though
they would regard him as a king the Arabs wharram so they would still call him by his goodness never
given him never given each of the titles but by first name or by the punia and this is why Allah
tells us at the beginning sorry in the arm that loud the
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debate about the combat do not make the address and the call of the messenger amongst you as you
make the call and address to each other. I you should speak to him and address him respectfully.
Don't just call him Mohammed
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rather
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addressing by his titles as Allah addresses and by his titles Allah has never said yeah
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in the in the poor so is your soon yeah, you're gonna be Oh prophets or messenger. Yeah, you're
Muslim me. Yeah.
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He's a very affectionate terms are one shrouded in the cloak, a one covered in a cloak. So
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they, this even though they would have made him a king, they still refer to him by first name or by
his cornea.
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Now I'm delighted to be able to so when the province of the love of Islam came to Medina, he he felt
as though his mantle of leadership had been pulled from him. And he had been deprived of his
preeminence position by the prophet sallallahu alayhi wasallam and his band of followers. This was
one of the reasons he was very bitter. Now he joined the Prophet sallallahu wasallam as a supposedly
Muslim, out of sheer convenience, of course, at the beginning, we no one would have well we, we did
not know of it from the very beginning. Later it became apparent,
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and especially through the verses of the Quran, and his subsequent actions, but initially, he along
with others just joined the Prophet sallallahu alayhi wa sallam as a believer for the sake of
convenience. But at heart, he wasn't a believer, and from within he plotted and schemed, and he
spared no opportunity in trying to harm the Prophet sallallahu alayhi wa sallam, or the
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believers.
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Now, in that climate, there was great uncertainty. On the one hand, he appeared to be a Muslim.
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And he would come to the masjid like the other one, I've gone hypocrites, he would pray along with
the believers, who would participate in the gatherings of the Prophet sallallahu alayhi wasallam.
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He would, at times be part of the consultation,
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especially when it came to the communal affairs of Medina
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when it came to security and defense, etc, especially when Medina was being threatened with an
attack. So,
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on the one hand, he held us a parent's position and yet at the same time, there were constant rumors
about him regarding what he had said, and not just rumors, but somehow about all the love and who
would attest that they actually heard him disparage the Prophet sallallahu Sallam in the believers
speak, inappropriate. We have a lot of salsa love it, but nothing ever stuck on him. And one of the
reasons was that he not he was very intelligent, he was sharp, smooth tongued, he was a diplomat,
but he was a great liar. So
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and he was a lead. And this is one of the reasons why, whenever problems arose, and delight nor
weakness, the rule was always defended by those around him. Some of them knowingly that he had he
was guilty, but they still defended him and others very sincerely. Because, like on the occasion of
z, there'll be a lot more than when he when he heard the lighting or even a saloon, speaking
disparagingly of the prophets in the law. It wasn't when he reported him.
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The other senior sincere How about all the love I'm actually said to the Prophet sallallahu alayhi
wa sallam that he is a leader amongst us, and we cannot believe that he would use such language. So
some of them would genuinely sincerely
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incredulous they couldn't believe that amber light nor even sword speak in that manner. So there was
always this confusion and because of his position as a leader who was always treated well by the
others and the prophets and lilavati, who was selling them, except on rare occasions when
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some of his guilt show through and some of the Sahaba of the law, wish to take him to task, but
because he was a leader,
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the meta was always played down.
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So on one such occasion, the province of the law it was suggested to him by the habit of the law by
law, why don't we go and meet under law normally blus a law
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and he had great influence. This is why in the third year of hedger
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and this is what I meant that he was passed the consultation when the brush we're about to attack
Medina
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province, the law it was held the council
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and in there they discuss that strategy, should they remain in the city and defend the city from
within, or should they venture out of the city and meet the branch in open battle.
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So Abdullah, ignore weakness that all along with others was of the view that they should remain
within the city, the province of the love it, some of the Sahaba of the alarm, were of the opinion
that they should go out to the city Eventually, the Prophet sallallahu alayhi wasallam decided to go
out of the city and meet the Croatian open battle, rather than adopt defensive positions from within
this city. I'm delighted Norway eveness at all,
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was again very bitter that the Prophet sallallahu alayhi wasallam did not listen to.
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He was used to being a man who was listened to.
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So
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on the morning of the Battle of art,
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and the lion or even a subtle weapon, sorry, when they ventured out for the Battle of Orion, and the
lion or even a civil war, had 300 men.
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Well, he had a number of men who were marching with him. He actually marched out of the center of
the city and went towards where they were about to meet what age then Abdullah hypnobabies most of
all turned around and he actually managed to convince his immediate followers as well as other p
other clans from the hundreds, up to 300 people. So initially, the Prophet sallallahu alayhi wa
sallam set off with 1000 men to face 3000 of them. But Abdullah ignore where you must salute single
handedly managed to turn back 300 of them. And so 300 returned to the city of Medina, the Prophet
sallallahu alayhi wa sallam was left only with a force of 700 to battle against operation four times
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as many 3000. So this shows how powerful how influential Abdullah was because he was one of the
husband's clan leaders. And his position was very confusing because the Prophet sallallahu alayhi wa
sallam on one occasion, on occasion on the Sahaba of the Allahu anhu suggested to the Prophet
salallahu alayhi wa sallam that we should go and attack these hypocrites. The Prophet sallallahu
alayhi wa sallam said, No, I do not wish the Arabs to say that Mohammed has began killing his own
companions. So because of this confusion, on the one hand, they lied, they appeared to be Muslim. On
the other hand, they surreptitiously worked against the province of the law, it was sort of in the
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Muslims, and the hypocrisy protected them. So
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this was the background. So the province of the love it was seldom said to he accepted, when the
suggestion that he should go out and meet Abdullah nor Beatrice at all. So the Prophet sallallahu
alayhi wa sallam
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left his Masjid, along with a group of companions. And they went to meet and delighted Norway even
more subtle where he was, and since he was a clan leader, it was it was a natural leader. He was
surrounded by his
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some of his cronies who were fellow hypocrites.
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And at the same time, there were other Muslims present, who belong to the husband's tribe.
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So when the Prophet sallallahu alayhi wa sallam arrived, he was riding a dunk,
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a proper dunk.
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So Abdullah hypnobabies muscle spell cup, and he actually said to the Prophet Sall, Allahu Allah who
sent them away with you for the older
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The smell of your donkey has offended me.
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The smell of your donkey has overwhelmed me. So one of us How about all the love was with the
Prophet sallallahu alayhi wa sallam, he began abusing Abdullah ignore waveless at all, and said to
him by Allah, even the donkey of the messenger sallallahu alayhi wa sallam is far better than
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So, one of his cronies replied, and then
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the Prophet sallallahu alayhi wa sallam was silent, and some of the event became the trading of
insults. And not just that, but the two groups rose. And they reverted to their traditional tribal
rivalry
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between the boss and the husband.
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So the some of the 100 G's, even though they were sincere Muslims, because they regarded the
husband's family,
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they stuck with their clan clans. And and then it became not the trading of insults, or defending,
defending, I'm delighted or even a civil or defending the Prophet salallahu alayhi wasallam. It just
reverted to the traditional Olson has allege rivalry. And they began hurling insults at one another,
arguing, then actually fighting with fists and sticks and beating one another. And then it took a
while before the matter was resolved.
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I've explained before in the Hadeeth of
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how this can happen.
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If you recall,
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in the fifth year of hidrive, and the prophets of the love it was novel life on what we mean and
Shelby
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was accused of a major sin, even though she was innocent. The chief instigate was I'm delighted
Norway versatile.
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And the province and the law, it
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was very hurt by this and he knew the innocence of his wife, he questioned, he believed in her
innocence, he then stood in the machine on the member, and said,
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who will assist me who will relieve me
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of this man who has hurt me even in my family.
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So, one of us have out of the library who stood up
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and said, your sudama
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tell him who tell us who he is. If he is one of us, we shall kill him meaning the Alps
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and if he is one of the husbands,
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then we shall deal with him if you do not deal with him.
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So then someone stood up from has an edge and said, via law, you will not
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deal with him
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and so forth. All
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the two tribes sprung up, and
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they fight up against each other. So, the original issue was about Chateau de la vida, but again, it
became an issue between the old and the village, it became a tribal issue. So members of the old
well it more was said. So when he said no,
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you will that will sound the alarm he said you will not
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harm him if he is one of his. So under the behavior of the alarm stood up and said you fall sign and
in Nicaragua, the learning Manasa thing for you are arguing and defending the hypocrites. So then
the two tribes for the argument fled between the two tribes. So much so that they actually drew
swords in the machine we're about to pounce on each other and engage in a physical altercation.
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I explained on that occasion How is this possible that in the machine in the mustard of Rasulullah
sallallahu alayhi wasallam.
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This habit of the alarm once again divided into two groups Olson has an edge
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and we're about to draw swords and battle in the mystery. I refer you to the recording of that of
the commentary of that headings because I don't wish to digress but this was to do with Abdullah
ignore we even assume all again on that occasion. He was achieved instigate. But I explained then,
that there's a psychological explanation
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Which is that? trauma, new trauma resurrects old trauma.
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And this How about the alarm? Oh, we're in a, we're in a state of trauma because of what the prophet
sallallahu alayhi wa sallam was going through. And the perfect example is imagine if we are struck
by a tragedy in the family,
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00:30:23
Danny trenched.
00:30:24 -->
00:30:40
It could be a divorce, it could be bereavement, it could be someone becoming injured, it could be
the loss of money. Now, sense dictates that such times in bereavement,
00:30:41 -->
00:30:58
in grievous issues such as divorce, in the case of loss of money, in a case of someone becoming
physically hurt, the family would come together, and be very calm, be very patient be very loving,
caring and understanding.
00:31:00 -->
00:31:01
And yet,
00:31:02 -->
00:31:03
they do come to get,
00:31:04 -->
00:31:13
but that coming together is often interspersed with moments of insanity, where arguments take place
that is big.
00:31:15 -->
00:31:37
And one thinks that how are how is the family arguing and bickering and fighting over minutia and
over trivial issues at such a critical moment. And the reason is, everyone's old trauma is coming
out and everything's being triggered.
00:31:39 -->
00:31:48
So it's not the issue at hand, that's merely acting as a trigger. That trigger is bringing out all
the underlying unresolved issues from the past.
00:31:50 -->
00:31:58
This is why people behave irrationally on such occasions, as what happened with the Sahaba of the
alarm. They were in a very confused and traumatic state.
00:32:00 -->
00:32:50
All it needed was a trigger, and the trigger was the comment of one of the hazards that you will not
harm him if he is one of us. And that brought out the argument, the underlying trauma, the old
unresolved disputes and issues, and everyone forgot what the original discussion was about, about
what we shot of the alarm about the profits of the Learning Center. And the old rivalries between
the hazard edge and aos flat. That's what happened on that occasion. This is what happened here as
well. people forgot the original disputes, which was underlined or even missiles, offensive comments
about the Prophet similar lahardee who sent them. And it became an issue between the house and the
00:32:50 -->
00:33:09
church. So they ended up fighting with one another. Eventually the matter was resolved. According to
this narration of Buhari as well as others. This was a background to the revelation of this first,
what embody for me Nina compatible. And if two groups of believers fight with one another, then what
do you do for us?
00:33:11 -->
00:33:17
Then you reconcile the two warring, conflicting battling parties. I'll continue with this after
00:33:19 -->
00:33:20
continuing with
00:33:22 -->
00:33:24
the discussion from before so our
00:33:26 -->
00:33:31
last panel horadada C's were in life attorney many, many in the federal forest.
00:33:33 -->
00:33:37
And if two groups of the believers
00:33:38 -->
00:33:42
fight with each other, then reconcile that.
00:33:47 -->
00:33:53
As I was saying, conflict is an unfortunate and inevitable fact of life.
00:33:58 -->
00:34:00
So when such a dispute does arise,
00:34:01 -->
00:34:03
how should it be addressed?
00:34:07 -->
00:34:12
First of all here last panel horadada says that they will actually fight with each
00:34:13 -->
00:34:16
other now in the past.
00:34:18 -->
00:34:19
When even man
00:34:21 -->
00:34:25
Muslims, even from the time of the Sahaba of the law,
00:34:29 -->
00:34:30
have fought with each
00:34:32 -->
00:34:33
in battles.
00:34:38 -->
00:34:43
And even at the beginning of Islam, we have civil wars in Islam.
00:34:46 -->
00:34:48
How about the love fought with each
00:34:50 -->
00:34:52
in on a number of occasions.
00:34:56 -->
00:35:00
It's trashed. But it has happened and it does.
00:35:00 -->
00:35:00
happen.
00:35:01 -->
00:35:06
So on such occasions, how should the matter be resolved
00:35:09 -->
00:35:13
a last round of all without essays for still been
00:35:15 -->
00:35:16
reconciled the two
00:35:18 -->
00:35:20
other Muslims should not just sit back
00:35:21 -->
00:35:23
and spectate.
00:35:25 -->
00:35:34
They should make a genuine, sincere and concerted efforts to bring about peace, to end the conflict
and fight
00:35:36 -->
00:35:39
and to become involved
00:35:41 -->
00:35:43
with the hope of reconciling
00:35:44 -->
00:35:46
and resolving issues
00:35:49 -->
00:35:51
of love and sees for embodied the human and
00:35:55 -->
00:35:58
then if one of the two parties transgressors against the
00:36:00 -->
00:36:03
faculty, let them be the fee,
00:36:04 -->
00:36:08
then you fight with the one that is rebellious,
00:36:10 -->
00:36:18
you fight against the one that is rebellious, until it returns until it's the party, the group
returns to the command of Allah.
00:36:20 -->
00:36:29
Now, I must stress here that this is what what I mean by the primary meaning of the verse, if there
is actual conflict in terms of battle.
00:36:30 -->
00:36:31
And one group
00:36:32 -->
00:36:36
takes up arms against another group, and they both take up arms against each other,
00:36:39 -->
00:36:39
then the,
00:36:41 -->
00:36:52
the group most responsible, or the people most responsible for bringing about a resolution to the
conflict and reconciliation between the two parties
00:36:53 -->
00:36:56
are the people who are in charge who are in authority,
00:36:58 -->
00:37:01
those who have political and judicial legal authority.
00:37:02 -->
00:37:05
And this is vital, because the law then says,
00:37:06 -->
00:37:15
because they they have the greatest authority in doing so those in governments, those with judicial,
legal political power, and military power.
00:37:19 -->
00:37:21
Because the law then says further,
00:37:24 -->
00:37:50
when this intervening body of people tries to reconcile the two parties, and bring about a
resolution to the conflict, and then if both of them accept so well, and so be it. But if one of
them refuses to accept, does not make any attempt at reconciliation, or persists and remains
intransigent.
00:37:54 -->
00:37:58
Then they will be they will be regarded as the rebellious part.
00:38:00 -->
00:38:02
And if they continue to battle,
00:38:04 -->
00:38:10
then they will now be regarded as rebellious. So those in authority
00:38:11 -->
00:38:22
should stop them by force. Prior to this, those in authority were trying to bring about a peaceful
resolution and reconciliation between the two.
00:38:23 -->
00:38:25
But if the two parties do not accept,
00:38:28 -->
00:38:55
one of them does and the other doesn't, then that refusing party that remains persistent in its
battle would be regarded as being rebellious. And those in authority should now try to bring about
peace and a resolution to the conflict by forcing them to the negotiating table or forcing them to
lay down their arms. This is the meaning of art, they don't let the liberty that you find if one of
them transgressors against the other.
00:38:56 -->
00:39:02
Then you fight against those who are transgressors until they return to the command.
00:39:03 -->
00:39:10
Once they agree to lay down their arms and accept negotiation and resolution,
00:39:11 -->
00:39:12
then
00:39:14 -->
00:39:31
those in authority should desist. And again, last a fitting. So if that group returns to the way of
all our first little Wiener, then again, reconcile the two parties bring about peace and a
resolution to their conflict.
00:39:32 -->
00:39:47
As I said, this is a primary meaning of the verse in that the people tasked with this responsibility
of ending the conflict, even by force are those with legal, political, military and judicial powers.
00:39:48 -->
00:39:57
I emphasize that because I agree, people just can't take the law into their own hands. So if there
are two groups fighting with each other,
00:39:58 -->
00:39:59
the meaning of the verse is
00:40:00 -->
00:40:03
Land of the Muslims should try to intervene
00:40:05 -->
00:40:38
and speak sense to both parties and bring about peace. And if the two parties don't listen, then the
other Muslims who were non combatants until this stage, they should now take up arms as well learn
how to work with a law that will lead to anarchy, and lawlessness. So the primary meaning of the
verse is only reserved for those who are in government who have authority, legal, judicial,
political and military authority. This is a primary name.
00:40:40 -->
00:40:42
And that's why it lost. And once the,
00:40:44 -->
00:40:53
if one party refuses to listen, then those in authority can force them to lay down their arms. And
that will be by military force.
00:40:54 -->
00:41:21
Once they do except, and they lay down their arms and desist and seize hostilities. Then Allah
subhanho wa Taala seems for In fact, so if they do return to the command of Allah, Allah then again
tasks those in authority to being a homer be Latin, you judge between them built with justice, do
not hold the fact that you fought against them.
00:41:22 -->
00:42:02
Do not hold that fact against them. Be just, and I'll come back to this later. This is the primary
meaning of the verse the secondary meaning is, does it well, before I explain the secondary meaning,
the question is, well, does this verse Then only concern concern those wanting authority? No. The
secondary meaning concerns all of us. And what's that secondary meaning is when two groups of people
fight with each other. I'm not talking about actual taken up of arms, but physical alternate, but
altercations, arguments, conflicts disputes.
00:42:04 -->
00:42:11
When two groups of people fight with each other, what should other Muslims do? Should Muslims
00:42:12 -->
00:42:13
simply
00:42:14 -->
00:42:18
refuse to get involved and take step back and spectators?
00:42:20 -->
00:42:23
or throw up the arms and say he's got nothing to do with me?
00:42:24 -->
00:42:38
No, even the Prophet sallallahu alayhi wa sallam set a perfect example. Whenever he learned of a
dispute or a quarrel between two groups of people and there were quarrels amongst us Or how about or
the
00:42:39 -->
00:42:51
Prophet sallallahu alayhi wasallam would go out of his way to intervene and bring about peace
between the two parties by talking to both of them by calming both parties down.
00:42:53 -->
00:42:54
I remember love
00:42:57 -->
00:42:58
if someone is sincere,
00:43:00 -->
00:43:04
and they have the wisdom and the tact it can be done.
00:43:05 -->
00:43:06
You may recall
00:43:07 -->
00:43:12
a story I related from my father about
00:43:17 -->
00:43:18
one of his teachers
00:43:20 -->
00:43:21
who
00:43:25 -->
00:43:27
exercise such taqwa
00:43:28 -->
00:43:32
he's passed on both of them have passed on me a lot of both of them.
00:43:34 -->
00:43:42
But this teacher of his he once told me that he is so reliant on a law he has such debacle and taqwa
00:43:43 -->
00:43:50
that his family members, the extended family, they hurt him a lot.
00:43:52 -->
00:44:01
As is typical in our culture, there were arranged marriages between his children and his daughters
and another family.
00:44:02 -->
00:44:03
They,
00:44:04 -->
00:44:06
his daughters were divorce
00:44:08 -->
00:44:09
and abandoned.
00:44:12 -->
00:44:19
And to add insult to injury, the same family also appropriated their wealth.
00:44:20 -->
00:44:21
So took their land
00:44:23 -->
00:44:24
and occupied their home.
00:44:25 -->
00:44:27
Not the homes but the land
00:44:30 -->
00:44:31
in their native country.
00:44:35 -->
00:44:36
And despite all of
00:44:39 -->
00:44:40
every Ramadan.
00:44:42 -->
00:44:49
This teacher of my father's, he would send money back home to that same family.
00:44:50 -->
00:44:59
So my father, who was very soft, but even he, despite a softness was taken aback by this generosity
in the face of such hostility
00:45:01 -->
00:45:15
He said to his teacher, that they've done this to you, they've done that to you. They've done this
to you. They've done that to your family, to your daughters. And after all of that, you still send
money back home to the same family.
00:45:16 -->
00:45:27
And his reply was, that what may have done to me is between them and Allah. But I still have to
abide by the command of a law of symmetry
00:45:30 -->
00:45:35
of bonding the ties of blood. So I do my cheat.
00:45:36 -->
00:45:45
Now that same teacher, I was a child, I was 16 years old. And I was with my father, and that teach
00:45:46 -->
00:45:52
on them, and one of my uncle's, it was just four of us. I was only 16 years old, but I was with
them.
00:45:54 -->
00:45:55
In India,
00:45:56 -->
00:45:59
and we were traveling through Bombay.
00:46:00 -->
00:46:08
And we just walk, and I witness miracles, at the hands of that teacher, my father's teach,
00:46:09 -->
00:46:18
in just three days, what a whole group of people couldn't do he single handedly managed. And one of
the occasions was that we were walking.
00:46:20 -->
00:46:22
And suddenly, we came across a
00:46:24 -->
00:46:32
crowded place anyway. But we came across a huge crowd, possibly of five 600 people.
00:46:35 -->
00:46:37
And the traffic had stopped.
00:46:38 -->
00:46:46
There were no pleased to be seen. But the traffic had stopped, and there was a huge throng of
people. So
00:46:50 -->
00:46:51
we were stuck.
00:46:53 -->
00:46:54
And
00:46:57 -->
00:47:11
as we drew closer to the crowd, it was very clear that there were two groups of people fighting. In
fact, there were just two individuals. But with the two individuals, what other groups there was,
there was another group. So there were two groups of people fighting.
00:47:12 -->
00:47:23
And there were people holding others back. And it looked like a typical bollywood movie, where there
were threats, and I'll do this, and I'll do that. hater.
00:47:26 -->
00:47:28
But there was a huge scope for violence. And
00:47:29 -->
00:47:37
my father actually said, I actually said, I was young, naive, 16 year old child. So I said, Why
doesn't anyone stop it?
00:47:38 -->
00:47:40
And the father said, Don't get involved.
00:47:41 -->
00:47:49
We can't get involved. Because this was a huge crowd. And it wasn't necessarily people of the same
faith. It was just a huge crowd in
00:47:50 -->
00:47:51
a large city.
00:47:53 -->
00:48:05
And this heart, this teacher of my father, amazing. In that whole crowd over said, we've tried, but
they're not listening. And indeed, they were holding people back. They were threatening to kill.
00:48:07 -->
00:48:18
I don't know he had magic in his tongue, and the Prophet sallallahu alayhi wa sallam saves, and I
had these in the middle of a animus era, that some speech is sorcery.
00:48:19 -->
00:48:30
He walked over. And another question that we asked from the other onlookers who were there from long
before. So how long has this been going on for this a good half an hour 45 minutes.
00:48:32 -->
00:48:37
Alarm knows what he did or what he said. He walked over to both groups.
00:48:39 -->
00:48:53
And this is an in front of me. I saw it with my own eyes. And this is why I said I witnessed
miracles. Allah knows what he said. But in two minutes, he actually got the two party shaking hands.
00:48:56 -->
00:48:58
They've actually shaking hands.
00:49:00 -->
00:49:04
And that was just one of the incidents that I witnessed over three days.
00:49:07 -->
00:49:09
So duck Wah does a lot.
00:49:14 -->
00:49:16
I remember humorously he once told me
00:49:19 -->
00:49:19
that
00:49:21 -->
00:49:28
there's a very large organization. And there was a multi millionaire who was one of the heads of
that organization.
00:49:34 -->
00:49:35
But this multimillionaire
00:49:37 -->
00:49:40
he would give grief to certain people.
00:49:42 -->
00:49:45
So this father's teacher told me
00:49:46 -->
00:49:47
that
00:49:53 -->
00:49:59
if you ever need my help in talking to him, then by all means, just tell me I'll speak to him.
00:50:00 -->
00:50:03
If there is any problem because I was involved with that organization
00:50:10 -->
00:50:21
and then I said, Why? And he said, just if you ever need my help in relation to talking to him if he
ever bothers you, or bothers anyone who's connected to you than just talk to me.
00:50:23 -->
00:50:40
I said, Why? Because the manner in which he said that, so he told me a long story. He said, once
this multimillionaire lord bless them so much wealth, but he was suffering from some medical
condition of constant headaches, persisted 24 hours, he couldn't eat, drink or sleep.
00:50:42 -->
00:50:47
And he was caught, he had been to private medical doctors, no one could help him.
00:50:49 -->
00:50:53
So then he turned to some of our
00:50:54 -->
00:50:55
herbal healers.
00:50:59 -->
00:51:01
And he's paying them silly money.
00:51:03 -->
00:51:07
And they come in fleecing him of his wealth. And he was blessed with millions.
00:51:08 -->
00:51:12
He couldn't sleep, he couldn't eat, he couldn't rest couldn't do anything.
00:51:16 -->
00:51:23
And one after the other, they all came, took his money. But nobody could make an iota of difference.
00:51:25 -->
00:51:27
And then eventually, someone told
00:51:29 -->
00:51:32
that if you want the problem solved, call
00:51:34 -->
00:51:36
the scholar, my father's teach.
00:51:38 -->
00:51:44
So he was desperate, he would try anything. So he called he knew him, but he never knew that he
could help him in this way. So he called
00:51:45 -->
00:51:53
when he called him he said to him, that I'll give you a blank check. I'll give you any money you
want solve my problem?
00:51:56 -->
00:52:09
So my father's teacher sat down, and he said, Look, I'll try to help you, she found is in the hands
of a law. I'll try to help you. But I will not accept a penny for and he was very poor.
00:52:10 -->
00:52:12
He lived a life of simplicity.
00:52:15 -->
00:52:16
Once we visited him,
00:52:17 -->
00:52:29
and for years, he'd been living in that house. And we entered and there was not a single item of
furniture in the front room. Not a single one. We just sat in the car.
00:52:30 -->
00:52:34
years later visited him again. Again, we just sat on the car.
00:52:36 -->
00:52:52
And yet he was so hospitable. So he said to this multimillionaire with a headache. He said to him,
I'll try to help you Shiva is in the hands of a loved one condition you do not I will not accept
Penny the pain.
00:52:54 -->
00:53:02
To fine he sat there, you read some of it and he read some do as he did some rock there and allow
Akbar
00:53:04 -->
00:53:08
the individual just sprang up from his bed
00:53:09 -->
00:53:13
with a headache, complete, never to return.
00:53:14 -->
00:53:33
So he related the story to me. And then he said, he laughed. And then he said, this is why I'm
telling you treated me like as a child, is that this is why I'm telling you that if he ever bothers
you, just let me know. Because if I'm involved, he will never bother anyone. So I said Why? He said
because he knows if he ever bothers me, his headache will come back.
00:53:34 -->
00:53:35
So
00:53:39 -->
00:53:40
this is what
00:53:44 -->
00:53:45
we learn. So Law.
00:53:47 -->
00:53:51
Last panel, we're gonna put chifa on his tongue
00:53:52 -->
00:54:14
on his tongue in his hands last time or data put the ability to bring about peace in him, and I
witnessed this for myself. in two minutes. He had two fighting parties shaking each other's hands,
even though crowds of hundreds, a crowd of hundreds couldn't achieve it over 45 minutes.
00:54:16 -->
00:54:34
So Allah subhanho wa Taala. Allah says if there are two groups fighting with each other, what should
believers do? Stand on the sidelines and spectate. Now for us to be normal, they should become
involved and try to bring about peace, resolution to their disputes and reconciliation between their
hearts.
00:54:36 -->
00:54:43
Prophet sallallahu alayhi wa sallam demonstrate that and this is why I said I mentioned his story if
one is sincere,
00:54:48 -->
00:54:49
if one is sincere,
00:54:51 -->
00:54:56
then Allah subhanho wa Taala through the Baraka how that sincerity will bring about peace.
00:54:58 -->
00:54:59
This is why the last panel who were there that you
00:55:00 -->
00:55:04
Even saves, that if there is conflict in marriage.
00:55:06 -->
00:55:09
There are many stages to be covered but one of the stages is
00:55:11 -->
00:55:16
for birth to Hackman early he will Hackman earlier. send
00:55:18 -->
00:55:19
a representative
00:55:21 -->
00:55:25
from his family, and an adjudicator from her.
00:55:29 -->
00:55:33
Send an arbitrator from his family and an arbitrator from her
00:55:34 -->
00:55:50
so that they can come together and try to resolve these marital differences and disputes. last panel
without essays in your either in your second level, they no matter if they both seek reconciliation,
00:55:51 -->
00:55:56
ie the two arbitrators, if they are both sincere,
00:55:57 -->
00:56:00
Allah Subhana Allah Allah will bring about peace between.
00:56:02 -->
00:56:19
So imagine through the Baraka of the arbitration through the burqa of the sincerity of the
arbitrators, one from each family of last panel with the ANA will bring about reconciliation, love
and harmony between husband and wife, despite their
00:56:20 -->
00:56:34
This is what sincerity does. So people should try to become involved sincerely, but it requires
wisdom. It does require wisdom. People can't just charge him.
00:56:36 -->
00:56:46
And this is the secondary meaning of the verse. If there are quarreling, fighting parties, then we
should try to bring about peace between.
00:56:48 -->
00:56:55
However, if both parties do not listen, or one of them does not listen, then we can't do anything
further.
00:56:59 -->
00:57:20
And there are many details about what should be done what should be said how it should be done, how
it should be said, but we don't have time for that. But the important thing is, we cannot just take
step. This is why the Prophet sallallahu alayhi wa sallam says in a heavy race, Batman Buhari and
others on sort of Hark of argument Ghana on the Luma help your brother, your brother,
00:57:22 -->
00:57:23
regardless of whether he is
00:57:24 -->
00:58:02
the volume, the wrongdoer or the mother room, the one suffering the injustice, help your brother
irrespective of whether he is a perpetrator of injustice, or whether he is a victim of injustice. So
let's How about the alarm, who said Yasuda love we can stand helping the oppressed, helping our
brother if he is the victim of injustice. But how do we help without him? the wrongdoer the
perpetrator of injustice himself. Prophet sallallahu alayhi wa sallam said, You stay his hand, you
stop him from his injustice. By doing so you will be helping him.
00:58:05 -->
00:58:27
The sad fact is, there are so many occasions when a suffering of the moon someone who is a victim of
gross injustice actually turns to us for help. And what do we do? We refuse to get involved? Because
we wish to be diplomats. We don't wish to stand up for the truth and justice we wish to be
00:58:29 -->
00:58:34
in the good books of everyone. We wish to please everybody, everyone.
00:58:43 -->
00:58:45
And this is one of the traits of hypocrisy.
00:58:47 -->
00:58:52
Because what happens when you try to please everyone, you end up being dishonest you end up lying.
00:58:54 -->
00:59:29
You hardly ever speak the truth? Because you can't if one group comes to you and says these are
grievances, and you tell them exactly what they want to hear. Another group comes in you tell them
exactly what they want to hear. Another third group comes in you tell them exactly what they want to
hear. And we do that in the hope of being in everyone's good books. You know what we ended up doing?
We ended up being in no one's good books because no one trusts us. And this is what I mean by and we
ended up being like the hypocrites so this is a trait hypocrisy. A lot of people with their essays
about the hypocrites, you hardly ruin a lot hahaha.
00:59:31 -->
00:59:35
They try to deceive Allah whereas Allah is the one who is keeping them in error.
00:59:37 -->
00:59:59
With our arm illustrata masala when they stand up for prayer they do so lazy. You're merely show the
people when I have grown a lot in Canada and they do not remember like except very little with the
been a been a valic La Ilaha La Ilaha they have in between this
01:00:00 -->
01:00:15
Neither are they with these people, nor are they with those people. That's me. These are the
hypocrites, na, na, na, na, na, neither are they with this group of people, nor are they with this
group. No one trusts.
01:00:17 -->
01:00:24
And this is why last town hall with Allah says we must stand up for the truth and justice, even if
it means offending.
01:00:25 -->
01:00:27
We wish to offend no one
01:00:29 -->
01:00:44
in the hope that doesn't mean that we should resort to gratuitous offense No. Rather, in speaking
the truth in standing up for the truth. In speaking justly, we should not fear offense.
01:00:46 -->
01:01:06
If someone is oppressed, someone is a victim of injustice, someone needs help. There are two people
one is oppressing the other, the one who is being oppressed approaches, and it could be to do with
anything and neighborly disputes or marital disputes or family disputes or military dispute. We need
to have the courage, the knowledge, the wisdom, the uprightness
01:01:08 -->
01:01:09
the manliness
01:01:11 -->
01:01:17
the decency man or woman to say to the person that you are wrong,
01:01:18 -->
01:01:20
no matter what they mean to us.
01:01:22 -->
01:01:26
And this is why the last panel with Anna says, Yeah, you're living in
01:01:28 -->
01:01:28
Yeah, you're living in
01:01:33 -->
01:01:35
kumoko wamena de la Shahada.
01:01:37 -->
01:01:38
O believers.
01:01:41 -->
01:01:47
Be upright for the sake of Allah, witnesses and bearers of justice.
01:01:51 -->
01:01:52
In another verse, yeah, you're living in
01:01:54 -->
01:02:15
a wamena build test. Shahada, Allah, Allah, O believers be upholders of justice. Witnesses for the
sake of Allah will lower Allah and forsaken Oh invalidate, probing, even though this testimony may
be against yourselves, or your parents or even your own relatives.
01:02:18 -->
01:02:25
So law has told us to be just and part of that justice is we help
01:02:27 -->
01:02:37
those who are perpetrators of injustice as well as the victims of injustice, how do we help the
perpetrators of injustice, we bid them to stop we speak the truth.
01:02:40 -->
01:02:50
That's why the prophets and the love writing was seldom said I'm sort of Hawk volume and Colonel
moolah help your brother regardless of whether he is a perpetrator of injustice or the victim of
injustice.
01:02:51 -->
01:02:55
We can't just stand on the sidelines and spectate. Because tomorrow
01:02:57 -->
01:03:01
if ever we are in that position, we're about we are wrong.
01:03:03 -->
01:03:04
And we are unable
01:03:06 -->
01:03:19
to do anything for ourselves. We seek help from others, how we feel when we approach them, and they
ignore us or they tell us what we want to hear. And they go to the other party and tell them what
they want.
01:03:22 -->
01:03:33
So the verse tells us that if two groups of people are fighting between themselves first of all,
being a hermit, it's a command bring about peace bring about reconciliation between
01:03:40 -->
01:03:48
because the author of the alarm brought about reconciliation between his own daughter and the
Prophet salallahu alayhi wasallam
01:03:50 -->
01:04:11
she said something that will work it'll be a lot of work, it'll be a lot more in Kane, and he went
for her. Prophet sallallahu alayhi wa sallam came in between even though they were arguing or not
are the prophets a lot of them argue but she said something which displeased him and will record all
the love and went for his daughter, Prophet sallallahu alayhi wa sallam came in between.
01:04:12 -->
01:04:42
and then afterwards, the matter was resolved, and we'll walk out of the labyrinth visited them
later. And the province of the law it was cinnamon, Chateau de la home how happily conversing with
one another. So the province will walk out of the alarm has said to them, include me in your piece.
Now, just as you included me in your wall earlier on. So include me in your piece just as you
include them in your wall. So I will walk out of the illawarra and intervene
01:04:44 -->
01:04:59
between husband and wife, Mandy who was a father he was in a position to do so. This verse does not
invite any busybody to become involved with anyone and everyone. There are like I said, there are
etiquettes there are rules. There are occasions but as
01:05:00 -->
01:05:05
general principle, we should not simply be standby spectators.
01:05:07 -->
01:05:07
We should,
01:05:09 -->
01:05:15
sincerely trying to bring about peace and reconciliation between different peoples.
01:05:17 -->
01:05:28
And again, the primary meaning of the verse is restricted to those in government in authority. This
is no suggestion that anyone should take the law into their own hands.
01:05:30 -->
01:05:35
As I said, I'll come back to the point but even those in command, even those in government in
authority,
01:05:37 -->
01:05:45
if they have forced one party to lay down their arms, and then brought both warring parties to the
table, Allah says,
01:05:46 -->
01:05:53
For us, there'll be no home our beloved, reconcile the two parties with justice.
01:05:54 -->
01:06:31
What occipital Allah repeats again, and be just in the La hibben oxyclean. Indeed, Allah loves those
who are just, Justice is one of the hallmarks of the teachings of Islam. And this means everyone has
to be just not just the those in legal authority, that just the command for justice is not just for
rulers, or for judges, but rather it's for every single one of us. We have to be just in our
families, spouses have to be just with one another. Parents have to be just between their children.
01:06:35 -->
01:06:59
rulers have to be just with their subjects. Employers have to be just with their employees. We have
to be just with every single person to the extent that we have to be just with ourselves. If we are
wrong, we have to accept that we are less proud of what their Allah says in the Quran. Well, Oh
ALLAH and phosphoricum even though this testimony may be against yourselves.
01:07:02 -->
01:07:25
And this is why the work that the meaning of the heavy on sort of haka volume on camera on Luma
assist your brother, regardless of whether he is the perpetrator of injustice or the victim of
injustice, the Prophet sallallahu alayhi wa sallam overturned a centuries old ancient belief of the
Arabs.
01:07:26 -->
01:07:30
Do you know what that was? The arrows believed in tribal loyalty.
01:07:33 -->
01:07:35
And this persists in us as tribal mentality.
01:07:38 -->
01:07:46
So the Arabs had a similar understanding that you should always help your brother always help your
own.
01:07:48 -->
01:07:50
That means whether they are right or wrong,
01:07:52 -->
01:08:00
as long as he's a member of your family, your clan or your tribe, you stick up for your own, even if
they are wrong. And that's what the Arabs would do.
01:08:02 -->
01:08:08
So, regardless of what happened, if he belongs to our clan, we have to stamp we have to defend.
01:08:09 -->
01:08:15
So the Prophet sallallahu alayhi wa sallam overturned this centuries old traditional
01:08:17 -->
01:08:41
mentality of the Arabs, by saying, indeed, you should help your brother regardless of whether he is
a victim or the perpetrator, but how not in the old, traditional tribal way, which is you stand up
for him regardless, no, in the Islamic way, which is, you bring about peace, you ensure that the
victim is held
01:08:42 -->
01:08:47
back to his feet and protected and the perpetrator of injustice is stopped.
01:08:48 -->
01:09:00
If you have any influence over because he is your fellow tribesmen, then you should do your duty and
use your influence to bring about and good, not helping further in sin.
01:09:04 -->
01:09:10
This is the this is justice in Islam. And there are so many verses so many Hadith about justice.
01:09:14 -->
01:09:20
Quite simply, I've spoken on justice before. Quite simply, a lost pan of water Anna has established
01:09:21 -->
01:09:59
what law has created the heavens and the earth and the entire universe, with justice and with
balance. If there is any disruption to that balance, heaven and earth will perish. And there will be
anarchy and chaos in the cosmos. Similarly, that's what the beginning verse of man speak off.
Similarly, if there is injustice, if there is any disruption to the balance of justice in the world,
or in any situation, at any time, on any occasion, there will be anarchy, there will be facade that
people, people and lives
01:10:00 -->
01:10:05
perish. This is why justice is so important. And we must
01:10:06 -->
01:10:14
speak the truth when it comes to justice. This is why one of the verses last crown of all without
essays, regarding justice, when done Watch out,
01:10:16 -->
01:10:28
for in the law kind of in my family. This is actually the ending of the verse which I mentioned
earlier about being just, regardless, Allah subhanho wa Taala says, we're in third world.
01:10:30 -->
01:10:46
And if you twist and turn, then Indeed, Allah knows very well what you are doing. What does that
verse mean? That what do these words mean? It's actually to do with this situation? If so, if there
are two different people, they need help one of them needs your help,
01:10:47 -->
01:11:01
and pleads with you, approaches you and requests you to help to bring about peace bring about
reconciliation. And what do you do? You do not stand up for justice, but what do you do? What in
turn, what alternative Do you twist in turn,
01:11:02 -->
01:11:07
we twist we turn we make excuses. We might get away.
01:11:10 -->
01:11:18
We might get away with our act on Earth. But Allah says that in the law Academy, my family. Indeed
Allah knows exactly what you want.
01:11:20 -->
01:11:30
But you are merely making excuses and twisting and turning and shirking your responsibility of being
just, you may deceive others, but law knows exactly what you are.
01:11:31 -->
01:12:06
So here again, even those in power and authority, they should never hold these people's rebellion
against them in any way whatsoever, even though they have been rebels, even though they have fought
against them. And even though they've had to force them to lay down their arms, a lost crown of
water, Allah says despite that, being a horrible idea, you reconcile the two with justice be just
Indeed Allah loves those who are just, and the next verse and I'll quickly and a last panel without
essays in them and what mean on it.
01:12:09 -->
01:12:14
Believers are only brothers amongst themselves in the middle of Milan.
01:12:15 -->
01:12:15
For
01:12:16 -->
01:12:21
awaken, therefore, bring about peace between your two warring brothers.
01:12:26 -->
01:12:27
With the blog,
01:12:28 -->
01:12:39
be wary of Allah, in the hope that you may receive mercy. Now two things I'd like to mention before
we end, which is remarkable. A last panel with our other
01:12:40 -->
01:12:50
SES about two groups of people who are fighting with each other with the intention of hurting one
another, maiming each other and possibly even killing one another. That Despite this,
01:12:52 -->
01:13:00
allow calls them minimum meaning. If two groups of the mob meaning fight with each other. Despite
this, they are still beliefs.
01:13:02 -->
01:13:03
They are still not many.
01:13:04 -->
01:13:27
And here again, the verses connected for us little Wiener awaken. Despite their quarrels, their
disagreements, they are fighting with one another. Allah says they are still brothers, for a snickle
been awakened. So when you bring about peace, don't think that you're bringing about peace between
rebels and non rebels or two warring parties, or two belligerents rather,
01:13:28 -->
01:13:35
awaken your bring about peace between your two warring brothers. They are brothers.
01:13:36 -->
01:13:38
And it's a fact. Family is family.
01:13:40 -->
01:13:50
People find even amongst families, but they're fighting they're quarreling does not negate the fact
that they are Blood Brothers and sisters, blood siblings. No one can negate that.
01:13:52 -->
01:13:54
We belong to a wider family.
01:13:56 -->
01:14:06
unbelievers are brothers. And I'll say more about this on the next occasion. But there are many
beautiful Hadees which speak about the Brotherhood of Muslims in the Muslim
01:14:08 -->
01:14:12
believers are only workers in one head either Muslim or Muslim.
01:14:13 -->
01:14:14
You
01:14:15 -->
01:14:17
ready to buy Mahatma Muslim and others.
01:14:18 -->
01:14:30
A Muslim is a brother of Muslim lie of limbo. He does not oppress him or wronged him. It doesn't
just mean oppression. It means he does not wronged him while our youth
01:14:31 -->
01:14:37
we don't stop there. The Prophet sallallahu alayhi wa sallam said a Muslim is the brother of a
Muslim lie of limbo.
01:14:39 -->
01:14:56
He does not wrong him or oppress him. What does he say after that? Well, are you slim and nor does
he hand in love? Nor does he submit him nor does he abandon him? That's the meaning of handing them
over. handing them over means that he doesn't leave him to his facts.
01:14:58 -->
01:14:59
So in Islam slutsk
01:15:00 -->
01:15:12
Question of okay, as long as I'm not doing anything wrong to him, that's fine No, a Muslim as a
brother of a Muslim, you don't just not wrong, not suppress him, not hurt him.
01:15:13 -->
01:15:15
But you protect him.
01:15:17 -->
01:15:20
You do not leave him You do not abandon him.
01:15:21 -->
01:15:26
If you are not hurting him, but someone else's, then you cannot leave him to his fate,
01:15:27 -->
01:15:28
then you have failed,
01:15:30 -->
01:15:33
you have failed to treat him as a brother, a Muslim, Muslim.
01:15:35 -->
01:15:37
Muslim is a brother of Muslim law.
01:15:38 -->
01:15:42
He does not oppress him or hurt him or wrong him nor does he abandoned.
01:15:44 -->
01:15:53
And there are many other hats. In one of these later, again by Mahatma Muslim from under sort of the
alarm the Prophet sallallahu alayhi wasallam says that you may not
01:15:55 -->
01:15:55
see him as
01:15:56 -->
01:16:05
one of you cannot be a true believer that he loves for his brother, that which he loves for himself
what you want desire the same thing for your brother.
01:16:08 -->
01:16:14
This is a beautiful recipe for content. If you want to rid yourself of envy,
01:16:15 -->
01:16:22
of asset, and you want to feel happy and content, regardless of your loss, or other people's a lot.
01:16:24 -->
01:16:26
Then this Hadeeth is a beautiful round
01:16:27 -->
01:16:33
wish the best for us. desire for others that which you desire for yourself
01:16:34 -->
01:16:41
and you will be clean of envy of us. And you will feel better for it. You'll sleep better as well.
01:16:43 -->
01:16:47
Why should you destroy your architect because of someone else's done?
01:16:48 -->
01:16:49
That's what has to do.
01:16:52 -->
01:16:57
One poet says Linda who never would have said Mary, but bizarrely he thought
01:16:58 -->
01:17:21
that la belongs a marvel of envy. How just as envy. We aren't just that envy is we are not just the
envy is. So the poet says de la casa de Marbella. But we saw a katana, that to Allah belongs the
marvel of envy. How just is envy?
01:17:23 -->
01:17:29
What does it do? The sahibi have a katana envy begins with the envy and kills him.
01:17:32 -->
01:17:34
Doesn't hurt anyone else it kills him.
01:17:35 -->
01:18:02
So if someone's envious of another person's house or car or and I give these examples because this
is exactly what we envy us all. What we should be envious of as the Prophet sallallahu alayhi wa
sallam says, and I had the French Bama mahadi in Amman Muslim that has said that he left with
nothing. There shouldn't be no envy except in two people. A man to Allah has given knowledge in one
direction or another in another generation knowledge. So with that knowledge with that
01:18:04 -->
01:18:47
he was signed on with that knowledge he judges he teaches and the other person is someone who Allah
has blessed with wealth and he fears allowing that wealth, and he spends it in the way of a lot of
charity. So the first person, others look at him and say, I wish I could have the poor Anna's he has
a poor arm. Well, I wish as he could have the illusion that he has, and not for the sake of the
dunya or the other person. I wish I had the same wealth, so that if I had the same wealth, I would
do exactly as he does which is spend in the way of so if ever we should be envious we should only be
envious of charity. of or an of sincere sacred knowledge.
01:18:49 -->
01:19:10
But we are envious nots of the poor. We are not envious of the ilme of Allah that is given by a law
and is the enemy of a law. We are not envious of noble charity. What we are envious of is people
traditionally they were envious of camels and cattle horses and goats and donkeys. That's what they
were.
01:19:12 -->
01:19:13
We're envious of the same thing.
01:19:15 -->
01:19:16
The our cars
01:19:21 -->
01:19:23
they had four legs. These are four wheels.
01:19:24 -->
01:19:28
last panel with Anna says of them in the Quran.
01:19:32 -->
01:19:40
z in a NASA Hubble chahatein and NASA it will be even more than 30 million people will hate him. So
01:19:41 -->
01:19:52
the love of these things versus long I won't mention everything has been ingrained in the hearts of
men of what the Laval holds of golden silver
01:19:53 -->
01:19:58
and while hailing the masa, woman and branded horses
01:20:00 -->
01:20:10
branded horses. So they were four legged horses and people were envious of branded horses. We are
envious of branded badged four legged cars.
01:20:14 -->
01:20:19
That's what we envious of Pamela we should be envious of the arm of, of charity.
01:20:21 -->
01:20:38
And instead we are envious of cars, home, things that will perish that we live on long Subhanallah
you know, these branded cars, they will outlive us, we will go to the graveyard before some of them
go to the scrapyard.
01:20:40 -->
01:20:49
We will go to the graveyard, before some of these cars may go to the grave to the scrapyard. They
may outlive us and the homes will surely
01:20:51 -->
01:20:53
they will be occupied by others.
01:20:54 -->
01:20:56
And either the alarm firm
01:20:57 -->
01:20:59
stood over some graves
01:21:01 -->
01:21:07
and said to them, I shall tell you our news. And then you tell me your news.
01:21:09 -->
01:21:11
Our news is
01:21:13 -->
01:21:16
that your children have squabbled after you
01:21:19 -->
01:21:20
in the inheritance that you left them.
01:21:22 -->
01:21:23
And your women
01:21:24 -->
01:21:34
have married other women, other men, and your homes have been occupied by other people. This is what
we have to tell you. Now tell us what do you have to tell us?
01:21:36 -->
01:21:43
That's a reality of life. So what should we be envious of? What are the elements that were envious
of these things?
01:21:44 -->
01:21:55
So envy, kills a person before anyone else. He's enjoying his car, his home, his wealth, his
belongings, and we are losing sleep over his wealth.
01:21:56 -->
01:22:04
He's not the one losing sleep we are. So this is why the poet says how just is envy, it kills the
envy before anyone else.
01:22:08 -->
01:22:08
So
01:22:11 -->
01:22:15
anyway, going back to what I was saying, believers are
01:22:16 -->
01:22:17
brothers amongst themselves.
01:22:19 -->
01:22:23
And Prophet sallallahu alayhi wa sallam says,
01:22:25 -->
01:22:28
a belief believe a Muslim is a brother of a Muslim.
01:22:31 -->
01:22:33
And honestly a lot more insane. He's
01:22:35 -->
01:22:44
one of you does not believe until he desires for his brother that which he desires for himself. This
is why I started talking about and this is the cure for any
01:22:45 -->
01:22:47
wish for others.
01:22:48 -->
01:22:56
What you wish for yourself. And as I said, you will sleep better. You won't lose sleep, you will
sleep better.
01:22:57 -->
01:23:13
And I'll end with one final heavy which actually says a lot about all of this again relates by
Mahatma Muslim and I'll speak about brotherhood on the next in the next lesson. The Prophet
sallallahu alayhi wa sallam says in this very beautiful heavy inflatable on Mahatma Muslim, he says
01:23:15 -->
01:23:17
yeah, more than the fitting of them.
01:23:18 -->
01:23:33
What are the what are the justice? What are the what are the has to do? Well at about one out of the
blue Eva de la Juana. Prophet sallallahu alayhi wa sallam says beware of suspicion for suspicion is
a greatest lie
01:23:35 -->
01:23:37
and do not eavesdrop on one what are
01:23:38 -->
01:23:39
what are the justice
01:23:41 -->
01:23:43
and do not say do not spy on
01:23:45 -->
01:23:45
one
01:23:48 -->
01:23:53
and do not try to out bid one another malicious
01:23:57 -->
01:23:58
without the hassle
01:24:00 -->
01:24:02
and do not be envious of
01:24:04 -->
01:24:05
one out above
01:24:06 -->
01:24:07
and do not hate
01:24:08 -->
01:24:19
one after the other and do not turn your backs to one. Well, about the law. He wanna be the servants
of a law as practice.
01:24:21 -->
01:24:22
I
01:24:26 -->
01:24:28
think he means criminal law
01:24:31 -->
01:24:31
to me
