The Prophetic Method of Teaching Uncomfortable Truths - Sh. Omar Suleiman | Lecture

some known Hamden are something some are sulemani osaka women wada so i think this is the longest time that I've been away from Seattle for a very very long time for several years in hamdulillah I know that it's been almost two years since I've had a chance to be at this community so it's wonderful to see and him that it not the incredible progress that the community has made we sent stuff Adam from Dallas so you're welcome and I also want to thank the community here for hosting us today and have the love for this program the last time I came does any remember what I taught what was it you can't just nod your head and not answer the life of who said man and father seal all the allotted I know and his pursuit of the truth and everything that he was willing to undertake in order to arrive at the truth and then how he embodied that truth and became a torch a light for the entire world amongst the Companions of the Prophet sallallahu alayhi wa sallam and if I do get the chance to come back I'll I'll teach and charlotta on the life of Hajj medica Shabazz Malcolm X or him Allah to Adam who face in the last year of his life in particular the consequences of embodying the truth that he found and that is a personal favorite for me to teach out of all the seminars I've taught in the past about his life and I want you to just appreciate in charlotta that what's happening throughout the day is this is building frames it's giving you a perspective on how to approach the world this is part of shaping our world view now the first two topics were a lot heavier than the topic that I have heavier in the sense of substance and in the content what I'm going to be speaking about it puts you back on the side of delivery the one who is actually giving the message so it actually puts you on the side of the delivery of that content the delivery of that Dawa and it's this term that we coin compassion and orthodoxy and obviously those things are important both in the side of compassion and in the content in regards to the orthodoxy compassionate refers to the delivery orthodoxy refers to the message retaining its purest form and many times under the illusion that the only way to make someone accept a message is to alter it and that is in fact compassion we do not do a service to that person and in the process we also lose the message itself so I actually put together some slides to and I usually never do this but just because I had to be on par with dr. Nasser sister Tasneem I put together some slides as well and shallots are on about how do we arrive at a compassionate orthodoxy how do we deliver the message properly and this is something that's always going to be subject to Davitt debate and I want you to appreciate that the diversity that existed in Islamic law and among scholars was also because of the different ways in which they viewed the world and the different approaches that they had are trying to arrive at the same conclusion the goal was to preserve the Deen the goal was to make the Deen as pragmatic as possible as practice' Balazs possible without compromising the foundations of the Deen and it was always a sensitive discussion as to how to gauge where people are at what they are ready to accept and how the message should be packaged and delivered to them now here's the thing all of them were acting upon us or they were acting upon a great sense of care when it came to methodology and how they arrived at their approaches not just how they arrived at their opinions but how they arrived at their approaches and most of the time in our situation when it comes to delivery we we're not acting upon a methodology were acting a on our own personal experiences and sometimes we do great damage to the Dean because we don't deliver it properly so for example if you deliver orthodoxy but without compassion you actually run someone away from the Orthodox so you run somewhat away from the message when the prophet sallallaahu ani was some time said in the min come enough 14 there are those amongst you who turned people off from the Deen you run people away from the Dean he was speaking to a companion Mosab even her maid I'm sorry more either Benj a battle the allahu anhu because morale was reading long surahs insalata darisha and that became difficult for the people and the prophets lice and i'm said amongst you are people that run people away from the deen all he was doing was reciting quran but you need to gauge where the people are at and when the man came to more Ivan told Morad that you read too much karate and he says shorten the surahs and he complained to the prophets why some more odds natural response was he's a Manasseh he's a hypocrite now by the way no one loves the Quran more than the prophet sallallahu alayhi wa sallam the prophets why some is a man who would read al-baqarah ali'imran and Nisa and one raka make your feet bleed because of how much he read Quran there isn't really much for him to relate to a person who thinks that reading su-30 Amma is like yo no qiyamah and salat Tanisha like it's too long that's not something that the prophets isome can relate to from an experience but the prophets of allowing someone put the onus on Mourad and told Morath to read shorter surahs and said there are those amongst you that turn people off from the deem you run people away you deflate people that's what the plan so if the purest form of Dera is to recite the Quran there's no there isn't even a tough scene of the Quran there or an interpretation or anything that's being added on to it and even in that situation you can turn someone off from the Dean if you don't do it properly then what does that mean with secondary material an hour approaches when there has been such a distance between us and the physical presence of the Companions of the Prophet SAW a salam on this earth it means we need to be extra careful now Terry picking exists not just with opinions it exists with the way that we read the CEO of the prophets lie some too we read the biography of the Prophet slice of them and craft entire methodologies out of let me give you this example or let me explain this to you in an in common discourse and debate if you are looking for leniency from the prophets Lysanne of ceará you will find it if you want to craft a narrative for example about engagement how we should engage with our enemies you can miss apply the prophets license engagements in a principled way and justify unprincipled engagements by focusing on the fact that the Prophet slice em engaged his enemies we all know that the Prophet slice of engaged his enemies but there are parameters and you could take advantage of the people upon whom the nuances will be lost and craft an entire narrative you can use heard abya to justify every type of engagement that you have if that's what you're trying to do and find all the examples and create a narrative out of that but you wouldn't be true to the wholesome seed of the Prophet slice them on the other hand if you're looking for a fight if you're looking for a battle if you're looking for a time when a little bit of harshness or you know a more assertive or aggressive reaction was undertaken you can find that in the profit slice of MC Allah - and you could turn that into an entire narrative like we got to stand up to the enemies and we got to put them in their place and you could do damage and depart so far away from the prophetic methodology while only quoting prophetic sources Teddy motto Hopkin what do you do be him often the Prophet I did all the Ilan who mentioned that sometimes a word of truth could be spoken we do we have authored and and what sought is falsehood so it's a word of truth that's spoken what's what's behind it though is falsehood okay I got asked this question I was in DC two days ago what's wrong with all lives matter I said Kelly motto Hutton ooredoo we have Alton there's nothing wrong with the motto or with the with the with the words at face value but it's what's behind what's being said that's problematic so when people quoted for an and I did all the alarm ho and said in in her cooing Lila that verily power and authority only belongs to Allah Kenny motto have been it's not that you're saying anything wrong it's what you intend by it and the narrative that you're creating based upon it that is falsehood so if someone wants to be a little bit aggressive they take a few incidents and they color the entire seed of the Prophet slice on that way and they justify their harshness with that so the first thing is this when you read the surah when you read the c-loc or the surah when you read the seed of the Prophet slice alone understanding the default verses the exception the default when the Prophet slice um says in allahabad refer to lemony Kuni that Allah loves gentleness and leniency in all things that's the default you will not hear the Prophet slice and I'm saying Allah loves severity in all things even though sometimes the prophets lie salaam implements it a more severe measure but the nature the defaults that which should only be departed from in justifiable circumstances to arrive at the same goal that is sought with the leniency is the exception not the norm not the default so to take a few incidents and then to cast the prophets why some in that light and to turn the prophets lice element to someone who's condescending harsh prideful which is a disease that religious people often fall into is deeply problematic you take the awesome you take the default and the only time the prophets I said I'm departed from the default is when he needed to do so to arrive at what was sought by the default so the prophets I son did not depart from gentleness because someone was really a jerk or someone really really got on his nerves that time or someone really really did you know their tongue was that bad the prophets I Salim showed gentleness rift as a norm in his Dara because that is usually the best way to get someone to change something that they're doing in a way that empowers them brings them to a place where they feel empowered to make a change in their lives to be willing to reassess their own worldviews and conclusions to be willing to add on to themselves and inconvenience for a higher purpose usually gentleness is what's needed the prophets I Salim taught us to put our ego aside and to think in that way if he departed from that gentleness it was because that person needed a departure from that gentleness for their own good in order to arrive at that same place the prophet sallallaahu ani wa sallam was seeking but the default stays what in allahu yuhibbu rhythmic phenomena Allah loves gentleness in all of his affairs so in all of our affairs gentleness should be the norm it should be the default it should be the starting place it should not be a 50/50 and you can't even say an 8020 it's the norm and you only depart from it when there is good reason to do so for the good of the person that you're doing Dara - for the good of the person that you're calling to a loss of Hana Hana the second thing is that the prophets y salaam is described while in the colada Hadouken Arlene you are upon an exalted standard of character he's described as rahmatan lil al-amin a mercy to the world's Allah describes the Prophet sallallahu wasallam by his defining traits not by exceptional circumstances and a dishonest reader of the Sira negates those noble traits by taking exceptions and turning them into traits taking situational behavior and turning it into normative behavior and assigning that to the messenger sallallahu alayhi wa sallam and in the process runs people away from Allah and runs people away from the messenger of allah so Lala Hardy who saw them as well now removal of the nufs removal of the ego from the conversation typically in an argument the first thing that's lost is the thing that you were arguing about in the first place right if there's an argument that takes place or a debate it usually quickly moves on from the subject of the argument and the subject of the debate into the spokespeople of the argument and the spokespeople of the debate and it becomes very highly charged with our inner force with ourselves the way that I want us to look at this is actually starting off with ourselves the prophets why some taught us no one of you believes until he loves for his brother what he loves for himself many ways are in many situations the prophets why some taught us to treat people the way that we want to be treated right approach people the way that you want to be approached and so the very first thing that you should consider in calling someone to Allah or in doing dour presenting something that might be difficult to bear for them is how would this be approached with me in an ideal situation how would I want to be spoken to about this what are the considerations that I would have and this is where you start from Imam Mushaf Aarohi Mahalo he said that the veil between a servant and Allah is his nufs is his self that is the hijab between a servant and a loss of Hannah wa'ta'ala bringing that veil down requires you on an individual level to undertake actions that will remove enough so that you can fully be in contact with a loss of how Noah Tana when you're talking to someone the last thing that you want to do is create a situation create a scenario in which you have instigated or agitated their nufs so that they can't hear anything about allah when you're speaking to them generally speaking no one likes to be told that they're wrong right none of us like that none of us like to be on the side of falsehood in a debate between truth and falsehood none of us like to be called in or called out it's just particularly particularly aggressive when it's called out but people in general don't like to be on the receiving end of advice they don't like to be wrong and what the prophet sallallaahu islam teaches us to do is to take actions when you're talking to someone whether that's your child or someone in the street that would ensure as much as pops possible the removal of the Neffs from the equation my goal is not to win the arguments my goal is to win the heart my goal is not to prove that I am right my goal is that the person in the wrong comes to the conclusion that they can be right you see the difference between these things so when you're talking to someone the removal of anything that would add it 8 they're nufs as much as possible to make the message as capable or as potent as possible of reaching the heart is the goal whatever I can do to ease that veil out of the way so that my heart can reach yours and then it comes to the heart-to-heart conversation but you can't have the heart-to-heart conversation with the nufs in the way because what disconnects the heart from Allah is what disconnects people from each other to write pride disconnects us from a lot that disconnects us from each other as well so you want to remove the veil from the heart and then lion feral called in la maharaja manila cult so called the area dora he Milazzo nothing benefits the heart unless it comes from the heart then you can have a heart-to-heart conversation it's very interesting is that if you think about the shape on a Blees it beliefs had absolutely no confusion whatsoever over the truth it was his pride that led to a place of rejection and so it's not always about the content of the message sometimes it's about the implications sometimes it's about the perceived degradation and there is a level of humbling yourself that's necessary to come into the fold of full Islam the fullness of Islam right but that degradation should not be to another human being so I'll of degree I'll humble myself to Allah but if do I have to degrade myself to you right there's a difference between those two things the third thing here is that qualifiers are not a sign of weakness qualifiers are not a sign of weakness the prophets used qualifiers when they spoke to their people the prophets tried to reach their people by if you will softening the blow alright so there's this idea that if you speak too nicely then you're automatically speaking dishonestly if you speak too courteously then you're automatically speaking conniving ly so if you use so many qualifiers and so many different things before you get to the message and employ those tactics that means you're afraid that means that you're scared that means you're a coward whereas in reality you're actually interested in the rise of the truth not you as the rise of the spokesperson for the truth you actually want to remove your voice as much as possible because god forbid that in the process of trying to call someone else to overcome their nufs you grow your own nufs that defeats the entire purpose of Dawa that it no longer is calling to Allah it's calling to yourself it's no longer calling people to hear the Quran it's calling them to hear your voice it's no longer getting people to prostrate to Allah it's getting them to bow to you that's where it becomes deception for ourselves as well being in the capacity of giving narrower so actually using as much hikmah as possible as much wisdom as possible being as gentle as possible softening the blow being as courteous in fact pulling yourself to the person as you call them to Allah subhana WA Ta'ala so that they don't perceive that this is just you trying to take advantage of a situation as opposed to calling them to Allah all of that is from the tradition of the prophets and it's in the interest of the preservation of the truth it's not out of fear it's not out of cowardice it's out of a love for the truth and the willingness to even humble yourself and the pursuit of that truth not just for you but it being manifested in the heart and the tongue and in the ears of the person that you're speaking to as well so body language is important if you look at the cinema of the prophet sallallaahu sometime it's actually profound how much emotional intelligence the prophets I said I'm had how much of an awareness of his environment he had Solari salam how much he paid attention to detail when speaking to or being spoken to so a person could be speaking to the prophets lie salam and they could be spewing the most incredible nonsense ever and he'd sit there and he'd let them finish solo lahardee wa salaam when the qu father of Quraish addressed the messenger lia slaughter saab as aggressive as they addressed him and they poked and poked and poked and poked and they spoke and spoke and spoke and spoke he let them finish so Allah Hardy who is salam go ahead and get it all out because this shouldn't become a shouting match you know and the prophets lysozyme understood that when someone is in the midst of speaking even if they have not completed their sentence if their thoughts are still incomplete then they're not gonna be able to hear the thoughts that you're sharing with them so he'd let him finish get it all out say everything that you have to say that was his attitude sallallahu alayhi wa sallam whether it was from someone who was a disbeliever and aggressive or it was from someone who was a believer and you know a friend to the Prophet slice I'm a companion to the prophet sallallaahu he was set up so the Prophet slice and I'm employed a remarkable level of consistency the Prophet slice I'm always giving you his ear the Prophet slice I'm not pointing at you can you imagine the profits like someone paid such attention to body language he wouldn't point not in you he used his entire hand sallalaho and he was l'm so that she didn't feel antagonized even by his finger and this finger he didn't feel hurt by it you don't feel like he's pointing you out see I'm pointing at you guys as I'm trying to explain it you don't feel like he's pointing you Allen see we all have a long way to go until we reach the symptom of the messengers lies Allah he used as much as he could to show the person that he was being considerate of them he faced you with his entire body the Prophet SAW Allah did not walk past people like this he gave you his entire attention the prophet sallallahu alayhi wa sallam did not degrade the person that came to him you know one of my favorite favorite a hadith is the hadith of Lee Marvin that lava the rough bedouin walks into the Masjid he was so coarse and so harsh in his voice and that the Sahaba said that he was addressing the Prophet so I saw him and the Prophet slicin was sitting down they said we gathered after some time that he was asking him about Islam because his accent was all off the words were so rough and the prophets ycm did not degree or belittle him or make that person feel like they were out of place or that they were less deserving of the attention of the messenger sallallaahu do some so giving you his entire body language I'm not gonna go through the methodology here in regards to body language but just basic considerations and courtesies the prophets why some showed those in the midst of conversation so that he gave you the feeling of importance and that's really what it boils down to body language often conveys the value that you're assigning to that interaction so the messenger so allah i said i'm giving you the fullness of his attention the fullness of his attention conveyed through his body language allowed for you to be receptive to what he was going to say to you so lolani salaam because you understood that he was not failing to take you seriously right the prophet's life son was taking you seriously he was taking your concern seriously he was listening to your arguments whatever they were he was considering what you were saying so Aloha writing him asylum no matter what it was that you were saying in orthodoxy as well when it comes to the concept of gradual T to doubt Roche in della graduate in dawa a lot of people would also scorn at that thought or scoff at that thought that how can you be gradual with the truth the truth is there it's manifest at horizontal bottom the truth is here falsehood has gone so what's the point of being gradual understand that the goal of conveying the message whether it's to a child or to a friend or to someone who's a foe the goal is to remove the person from the sin anything that would do the opposite of that is sinful itself so the purpose of graduate is to give them the ability to be able to comprehend it you know somehow one of that one of the examples that one of my teachers a very basic example we talked about a lot water a lot often refers to divine guidance or speaks about it in the context of watershed ii-era means a path that leads to water right so water is often the metaphorical counterpart of guidance right it's analogous to guidance can you hurt someone with water yes you can you can drown them with water they could drink too much water at a time it's very hard to do that if the water is pure but still at the same time even with water it could do more harm than good if it's not applied properly and this is an example that we find from the prophets why some but when it comes to one of the tribes that the prophets lysozyme dealt with and this is a narration so Hannibal haughty with meadow honey for that these people they told they were the last people to accept this love the last people to accept the somme as a tribe and they basically kept on putting these conditions on the prophets license on them it's a pretty remarkable hadith will probably write a paper for it on your pain one day an article that draws out the entire shot have daddy the point being anything the profits lie some told them they came back with a compromise so the profits lie Selim tells them to pray five times a day they say that's too much well pray once a day okay fine maybe three times a day it's like this isn't Moosa and it's not in my rods anymore the Dean is complete it's five times a day profits why some tells them about fasting no no no we can't do all that fasting once a week twice a week a lot of really poverty law and who is there and he's watching this interaction with the prophets why Suliman though and a little on ho steaming how is it that these people have the nerve after all these years of rejecting the prophets why some and they're trying to make compromises and the prophets lie so I'm told I'll model the law and who look they will come they will end up praying and they will end up fasting they're gonna end up doing all the things that you're afraid of them not doing because the prophets lie son did not change the hokum of it he didn't change the rulings the prophets lice that I'm told them you know what start with that move on start with that you'll get there what happened is that once they started praying three times a day it was like okay now we're gonna pray five times a day it was a natural growth for them so I always remember our brother that came to me and you know he would come to the Musudan and all types thing he didn't take shot there was two years later and I said why haven't you taken showers I'm just curious he said can't give up my pork the man loved this pork sandwiches so much what by the way I'm not making it up and it was two full years every time mentioned I think of his face when I when I told him just become Muslim and give up your pork in time in sha Allah all right so it's better if you take your Shahada then go eat your pork sandwich knowing that it's Haram to eat then avoiding Shahada because you love your pork sandwich hum did enough he eventually gave up the pork to I think Tom did enough he did it at least the last time I checked up on him I haven't spoken him in years but in time the pork went out the window too so the prophets Ison understood that look the standards not being adjusted that's where this becomes dangerous when the orthodoxy itself is compromised for the sake of suiting this individual person's weakness or this group's weakness that's when this becomes problematic otherwise let them grow into it encourage them to grow into it and we find that some hollow would have been on the rise these are him alone Alma Bernardo knows he's a very powerful narration that when he assumed the teen alpha the caliphate and there was so much corruption that had been done and Ahmad ibn Abdul Aziz raised a son that was so religious so pious and Abdul Malik even Allah that he would you know remodeled a law and who said that he would he would you know he would push me to Allah that he was this was a young man that all not empowered to a point that he'd give his father and I'll see how he would reminds him of Allah he would push him and so as almond bin Abdul Aziz is spending day and night trying to rectify all the corruption and all that's been done in the Ummah his son points out a new bid a new form of corruption I knew this I knew that and I'm gonna Bernard Aziz said oh my son I don't want to bring them all or force them upon Islam all at one time because then they will leave Islam all at one time I don't want to forced it all on them at one time because then they will ditch it all at one time at the first opportunity that they get they would feel so overburden so hurt by it that they would ditch it all at one time the minute that the force that put the Islam on them is removed so too will Islam be removed from them because Islam would have only been experienced by them as a proscribed burden not as an attained gift so I'm gonna blob that Aziz said I'm not gonna do that even though I'm art made and I know the word radical is usually bad especially when it's used in a Mazda there was Houston anything Islam or Muslim but all modeled a law and who really brought in radical change in so many different ways but even then he was exercising some caution and not doing everything all at one time because he wanted the people to grow into that so while he passing his reforms about the along time I know bringing the people back upon the Sunnah he did not do it in a way that made the people hate the sinner he led by example he set the standard and he let people grow into it so the standard is what cannot change no matter what no matter how weak someone is or how someone is feeling the best thing to do is to take the ayah from the Quran oh dear Alessa be deal a big call to the way of your Lord with two things al-hikmah wisdom and what's the second one Elmo or either and husana Aliza just says called to the way of your that says half time right ok call to the way of your lord with wisdom and then with good beautiful preaching if you break this down the first thing that you see is called to the way of your Lord meaning there should be no ambiguity about what the way of your Lord actually is at any point in your Darwin there should never be any compromise on what the message itself actually is so call to the way of your Lord Allah by you know Allah Bossier with absolute evidence with proofs with full clarity about what it is but Allah Azza WA JAL emphasizes afterwards the methodology with which you call Allah does not even use the word or in funny enough Allah doesn't use the word knowledge elias's the word hikmah wisdom hikmah comes from the origin of it is the horses reins think about a Crazy Horse and hakama the crazy horse a horse that doesn't have its reins to keep it in control and how wild it goes hikmah governs knowledge it governs that it makes sure that you apply it with wisdom that you teach it with wisdom otherwise it's like unleashing a wild beast on people you do more harm than good you do a disservice sobel hikmah wisdom most of wisdom and there is obnoxious saddam rahim allah taught he said most of wisdom in the proportion that's given so it's obviously when it comes to the that you know the the the the words that you choose being very aware of the words that you choose and many of the things that we already mentioned about the profit slice of them yes even when speaking to a child even when speaking to someone that's very close to you being very conscious of those things that could make or break your dawa still what it really comes down to is also proportion right speaking to them with doses that they can handle in ways that not just they can handle in ways they'll actually appreciate in ways that they'll actually appreciate you know I once heard one of the Messiah he said there's you know sometimes people make this binary choice between give people what they need and give people what they want right so he said that the the middle ground is give people what they need in a way that they want that's Benigno and more a little husana give people what they need in a way that they want so you give it to people one that's possible obviously sometimes it's not possible but as much as you can right so proportional and with gradually but hikmah allah emphasized hikmah and then a lot emphasized with beautiful preaching no Aretha's heart to heart husana speaks to the care the goodness that you use as you're delivering that so the more allah is the substance the husana once again emphasizes the care that you use as you're delivering that message from heart to heart let it not be mine to mine tongue to tongue let it be a heart-to-heart conversation something that usually cannot be achieved through the internet by the way can be achieved through writing it requires a sit-down it requires a relationship that's built it requires some level of trust that is built before you can speak to someone in that way and really challenge them and the last thing that I want to do here is an exercise the example of ibraheem alehissalaam in surah maryam it's a fantastic example because allah actually shows how all of these things are incorporated and the derelict eloheem Islam when ibraheem alehissalaam if bodily a Bahia a batini Mohamed O'Mara yes mobis little what are you veneer on casaya oh my father oh my dear father yeah but see he speaks them in the most honorable way not Oh Catherine not you horrible human being not you idolmaker he wasn't even an idol worshiper you idol maker no yeah Abba team you have not ceased to be my father and you are my beloved and dear father yeah Abba team the most endearing term Lima terrible do malleus Mero what I hope zero what are your knee on casaya why do you worship that which doesn't hear that which doesn't see that which does you absolutely no good focusing it all on the object of his worship this isn't about me just think about what good do these gods bring to you in the first place what are you gaining out of worshiping these guys then he says to him yeah Abbate in the khadija a nummy-nummy Malamute iike feta Bernini Atika salat on Surya o my father my dear father in the Khadijah Annie minami Malamute tikka you talk about qualifiers there are possibly no more qualifiers than found in these four phrases but Janine it has come to me so I did not attain or acquire this knowledge Allah blessed me by exposing me to it and in the case of the prophets that means direct divine revelation cut J&E mina al me some of that which is of knowledge not all of knowledge he didn't say to his father you're a complete fool and I know everything now so listen to me which is what a lot of kids do with their parents even though they have no divine revelation all right meaning me some of that knowledge that you have not been exposed to so it's not because I'm more capable than you Allah exposed me through direct revelation to some to some knowledge that happened to not come to you then comes do not mistake these qualifiers for a lack of confidence in the message fat to Bernie advocacy Laughlin so Leah so follow me and I will guide you to a straight path a complete and balanced path so we means without fault or defect that the path is one so I exposed the faults of your path in the first sentence shook your confidence and that what you thought was was true in the first sentence second sentence this is a fully bulletproof path this is a path that is flawless that is without defect that is without some of the problems that I've mentioned to you in your current belief system feta Bernie Anika savant lon so we yeah Appetit laptop with his shape on in the shaitana Canada Rajamani hacia oh my dear father don't worship the safe on verily the Shaitaan is ever disobedient to his Lord somehow lot he ascribed the disobedience not to his father but to the Shaitaan that it's the shape on that's disobedient to his Lord he didn't call his father I'll see do not follow the shape on because the shape on is ever disobedient to his Lord yeah Abba T oh my dear father in need a half oh I am a saccade abu munawer man feta cone and a shape on e WA Lea oh my dear father I'm afraid I'm afraid for you this is not because I enjoy preaching to you this is not because Allah gave a son something to one-up his father this is not because I enjoy being the spokesperson for truth what is a clear and manifest truth to a person that's upon falsehood and usually throughout my life you were the one dictating terms to me and talking to me this is because I'm concerned about you this is because I love you this is because I do not want you to face the burden it's very beautiful how he even removes his father just as he removed his father from the disobedience he removes his father from the consequence of the disobedience while still making clear what consequences of disobedience actually are so don't worship the shape on because the shape on is ever disobedient to his Lord and then the next ayah verily if you were or I'm afraid that you become a companion to the shape on because we know we're the shape on is going to be so I fear that if you follow in his path of disobedience you face his consequence of disobedience it's really beautiful he removed his father from the disobedience attributing the disobedience directly to him while still making clear that it is an act of disobedience and he removed his father from the consequence of that disobedience while still making clear what the consequences of that disobedience were all of that was to do what was to remove nufs from the equation anyone who's a parent knows that the worst truth to hear is the one that comes on the tongue of your toilet but it's okay if appear proves me wrong or if someone else like a parent proves me wrong but it really stings if it's your child that says something and you know at some point that they're telling the truth and those of you that are children don't get ahead of yourselves you're rarely right but sometimes sometimes you might be right and it stings because it's I used to change your diapers who are you to tell me about my worldview I brought you into this world it's difficult the brahim on islam was removing nups from the equation what happens his father still responded with nothing but ego which means that at the end of it all in america VANOC upon you is to deliver the message purely and beautifully deliver the truth in a truthful manner deliver the pristine beautiful message of Islam with the beautiful methodology from the prophet sallallaahu Hardy with some of the results of actually reaching that person's heart that's not in your control and sometimes by the way we make bad and we start to alter the message of Islam because we're afraid that it will not persist Islam does not depend on you or me Allah will preserve this Deen whether it's through us or without us Islam doesn't depend on us to where we need to alter it in order to maintain its survival we are tasked with conveying it and seeking to convey it with as much diligence and zeal as possible and reassessing our methods of how we convey it as much as we can as if we're responsible for it but knowing ultimately that we are not we are not tasked with the actual survival Allah has taken that upon himself so in the prophet sallallahu alayhi wa sallam in Nardini who were karana for either karana who first time a piranha right so even to the prophet sallallaahu know when the prophet slicin was hearing these messages the Quran in great quantity it is upon us to preserve the Quran so don't you know that Arjun don't be hasty with it listen to it it'll come to you it'll be gathered in your heart will Messenger of Allah so Allah Hardy with some them it's not the tongue or the memory that's going to keep the Quran it's that Allah has chosen your heart as a capable vessel for it to be gathered in likewise we do our best with the message we reassess our methods of delivering that message while staying true to it we try and we try and we try and we try knowing throughout that entire thing the message doesn't need us the message doesn't need us because when we start thinking that way then we start making bad decisions and that's where we may actually start to alter the message rather than our methods for delivering the message because we think that that's the only way for the message to survive and that's where it becomes that's the the fine line where it becomes deeply problematic the last thing here is the spirit in which we speak - are there two more slides what it means to speak to someone with compassion and with the goal of removal of a burden number one understands that the truth is a burden the truth in its nature is burdensome because the truth naturally restricts you in certain ways it opens pathways but it restricts you so you have to understand that when you're speaking to someone and you're preaching Orthodox here you're trying to impart the message of Islam you are burdening them by the nature of the message no one says it's gonna be easy no one says it's gonna be easy so the question that you have to answer for yourself and you have to be able to convey is well why do you want to burden the people is the burden that you're placing upon them out of cruelty towards them or out of a desire to see them restricted or because you believe that Islam in its nature is punishing and restricting its kind of love one of the most beautiful things you know when you when you read the statement of it a baby of Muhammad may Allah be pleased with him but every who said that Allah has sent us he no he didn t Badman about it tell everybody about it they don't believe God that Allah has sent us to take people from being enslaved to ought to other slaves to being enslaved to the Lord of all slaves and he mentions women Jodl at the on Allah at lil Islam from the injustice of other systems to the justice of a son that last ones very powerful women lead the dunya in a Sarah to dunya ocula to remove take them out of the constriction of this world the suffocation of this world to the expanse of this life and the next meaning the burden that you bring to them is not really a burden once they understand that it is actually expanding their hearts it is actually expanding their reward it is actually an opening for them rather than doors shutting Islam cannot we cannot resort to orthodoxy or reference or that see only when we speak in the context of restriction and this is by the way you know sister Tasneem Marcela hit on a lot of thought-provoking points one of them I mean and instead of just talking about the way that the British system this that would appear to be a superior system of Western liberalism was able to prey on the insecurities of the Muslims that existed at the time and we're living with the implications until now sometimes sometimes in our situation as well we feel like our Islam is so threatened and we start to use terms that other people use with the same meanings that they have so conservative means harsh lenient means liberal and that couldn't be farther from the truth conservative when you think conservative what do you program to think of your program to think of callousness your program to think of conservative as harsh cruel tone-deaf and then we use those same terms we're talking about the Dean and that's the problem it's numb does not bring a burden to people aslam brings opening to people so yes while it brings discipline discipline does not necessarily mean restriction of purpose or reward discipline means that you have to take certain measures in order to realize true liberation and you have to deliver it to the people in that way Islam cannot be delivered to people as a burden and somehow there is one statement that one of the son of you know correlates between Darwin and hizmet that you cannot do downward to the people unless you do intimate to them you can't call the people to Islam unless you serve the people in Islam you can't call the people to Allah unless you serve the people for Allah why because the place in which your identity to them should operate should be from the same place that your fitments of them operates what does that mean when you serve the people you demonstrate in sincerity that you have their best interests at heart and that you're willing to make sacrifices of your own time own effort your own resources for their goodness you demonstrate a track record of wanting good for them and in the process you curtail your own ego then when you come to call them to Allah you call them to Allah in the spirit of wanting to serve their interests in the hereafter and because the hikmah correlates with the Dower the service in the dunya we sense and the worldly sense correlates with the dare wa the call which is naturally angle towards the hereafter you demonstrate a consistency that you're operating from the same place so when the prophets lie some calls the people to Allah he already has years to say I care about you I served you for Allah and I will continue to serve you for Allah but while I serve you for Allah in trying to make this world a better place for you I call you to Allah and trying to make the hereafter a better place for you to and it's for your own good it's a concern for you not for myself if that compassion is lacking in the message if you cannot even show people that you care about their worldly being how is it that you want them to put their faith in what you're calling them to in the hereafter you don't even care if I can eat or drink here or if I have shelter here if my bills are being paid here if I have emotional well-being here why in the world should I believe when you call me to this heaven and hereafter that you're sincere if you don't care if I'm living in hell on earth why should I take you seriously in your Dawa mouths listening to Robert Jeffress and sometimes unfortunately as conservative Muslims we sound exactly like our conservative Texas Christian brethren and the only thing that I was listening Robert Jeffers for those of you that don't know he's a pastor out of Dallas and he's Trump's pasture he's always the guy that goes on Fox News and gives Trump his cover and when they had March for our lives because of gun violence you know and against gun violence he instead put up a sign billboard in Dallas he has a huge church called we're gonna do a march for our eternal lives tell Iman to Huck what do you do we have often like you know what who cares about this life let's March for our eternal lives people let's go do a March it's like are you that deaf so you don't care about their actual lies here but you expect them to care about the lives that they still don't even know for sure exist in the hereafter and the only thing he has to say about borders and border walls well there are border walls in heaven that's what he said that was his answer there so you know where Trump's getting it from right the wrong cuts were shopping we got to get him some new people to thought to a shop from said their border walls in heaven so but you know sometimes we talk like that too by the way just not with that absurdity but with the same spirit of just tone deafness I don't care about you here why should why should you think I care about you there right so you have to demonstrate with that orthodoxy at that point it doesn't matter what your giving to them once you've demonstrated that you want good for them they'll consider it when you know that someone loves you and cares about you isn't concerned about you even if what they initially say to you seems preposterous at its initial suggestion if they've already demonstrated the goodwill your ego has been disarmed your apprehension will be temporary and you'll say okay well tell me about it let me listen to you because you've already shown me that you care about me and that you want good for me that's important I did all the along time I know has a very beautiful statement which he says he was asked about the best scholar dr. nasir went over what makes a scholar qualified sometimes a scholar can be qualified but not necessarily the best at delivering that knowledge or in messaging right and he said that the best 50 is the one who does not make you despair from the mercy of Allah while at the same time not giving you concession to disobey Allah so beautiful say it again the best scholar is the one who does not cause you to despair from the mercy of Allah while in the process he does not give you concession to disobey Allah you guys get that or do I need to say it a third time say it one more time the best scholar is the one that does not cause you to despair from the mercy of Allah while at the same time not giving you concession to disobey Allah Subhan Allah Tala I'm not gonna repeat it a fourth time you can watch the recording will be up on your Keynes website and shed light on a statement between Ibanez debate and even our boss may Allah be pleased with them both Abdullah bin is obeyed about the along tire I know I'm too loving our boss or the Elohim I may Allah be pleased with them both in their fathers they disputed about the methods of delivering that message and even our boss of the Ilan who is generally associated with a sense of leniency info and jurisprudence and this was a man who the prophets like salam you know major out for himself like think about who we're dealing with retama even is obeyed who's the prophet slicing them you know prayed for he mixed his saliva with his saliva when he was born the first child born in medina and even our bus of the along i don't were the prophets like some held and said a llama hoof Idina on limb hotel we know Allah grant him a great understanding of this Deen and teach him proper extrapolation interpretation which one of these guys is gonna be wrong but it miss aware question they've been our buses methods and that's okay they argued about what the best way to preserve the Deen was the point being however even on bus do you think even our bus ever made things easy because he wanted to water down the Deen no but people would accuse him of watering down the Deen do you think that even is obey had acted a little harsher because he wanted to run people away from the Deen no but people accused him of them the message that we take from this is that they were both operating out of a desire to ultimately see the Deen thrive and succeed and so we have to be willing to reconsider reassess our methods of how we deliver that message there's mercy and that diversity to not in opinions that a las Ponte has given us area to to represent and what it means to represent a la recognize that you know they say knuckle alpha to alpha to AA and fit to transfer a fatwa a ruling is like giving the ruling itself Allah gives you the ability to teach someone else they are hostage to the way that you're explaining a lot to them and the message of a lot to them what that means as a representative of God in that state is that you do not have a laws authority but you must speak truthfully - the way that allah subhanaw taala conveyed the message through the prophets i some to us and it's important to keep that in mind as you're speaking to someone the last thing is this what does it mean to listen to someone in pain most of the reasons why people end up with faith crisis is because of something that's deeply personal to them some form of trauma some form of grief that rocked their world and the intellectual was not immune to that rocking of their world and a lot of times it takes for you to just listen to the pain of that person listen to them talk about why they're having these issues as opposed to just treating the issue at face value and that's usually the best favor that you can do to a person how about you clean we've had two sisters mashallah that are both licensed therapists and also well grounded students of knowledge that have been working for almost an entire year now actually it marks an entire year on a on a whole collection a whole series on understanding the relationship between faith and trauma and every month we're releasing a chapter and we're gonna treat that with infographics and videos and curriculum so people can try to make sense of the connections those deep connections between what we experienced and how our worldviews are going to be shaped in accordance with that experience so I just leave you with this hadith of the Prophet slicin a very famous narration but it can teach you i teach us myself all of us about how to be sensible and how we convey the message of the prophets voice on them a young man comes to the prophet sallallaahu alayhi wasalam as he's sitting in the masjid amongst his companions and he says it's aloha yo Salam give me permission to commit fornication give me permission to commit zina imagine how disrespectful that is imagine if you're a Abu Bakr or Allah who puts the Prophet so I said I'm rightfully so on such a pedestal understands the mclamb the status of the prophets why some what that does to you to hear someone approach him in that way young man and say give me permission to commit zina let's go through what the prophet sallallaahu he was that I'm does number one approach ability there's something to be said that the prophets lie son created a culture to where that young man knew that he could go to the prophets I saw him speak to him and not be admonished for doing so that he knew that out of everyone in the muslin I could go straight to the head straight to the one to whom divine revelation comes ask him a question like that approach him with something like that and he will not condemn me approachability is the first thing how approachable are you if your children are not talking to you about their issues it's not because those issues are not there if your community members are not talking to you about those issues it's not because they're not there it's because there has not been sufficient efforts or attempts given to creating an aura of approachability ask I'm here for you ask I'm here for you the prophets why some created that with his body language with his words with the with the environment that he established in and Medina I don't know water the second thing is the prophets lie son paid attention to him the prophets lie some did not roll his eyes or mock him or a lot you know how bad it is let me tell you something that you should never do by the way because it might happen in the Q&A right now someone asks a question and everyone laughs a young person musters up the courage to ask a difficult question and people mock that person sometimes it happens on line to write someone asks a question and they have to bring themselves they cared enough to ask that question and people like laugh at it or the speaker makes fun of them and may Allah forgive me because I know I've done that before too so may Allah forgive us all it hurts someone when they muster the courage to tell you something like that and you mock them with your expression the profit slice and paid attention to him he didn't laugh he didn't scoff he didn't God just someone go handle this boy he listened so Eliza the third thing compassion which is conveyed from the start to the finish of this interaction the fourth thing the prophet sallallaahu our newest Adam did not minimize the issue when someone comes to you with an issue and says that they have a problem don't put down their problem it's very interesting that the prophets like some taught us as a coping mechanism it's healthy for us that when we don't have much we look to those who have less or when we're going through a problem we do look to those that have bigger problems for ourselves when we have that ability to do so but don't tell someone else your issue is insignificant or not important like listen to me young man you want to come in soon oh look at that guy over there who's sitting in the corner of the Mazda he's 45 years old he never asked me for permission to come in cinah he didn't do that so Allah he was solemn there were companions like that by the way that were a lot older than the young man that had never gotten married were unable to get married or to find legal ways of dealing with that Shawa but the prophets I son did not minimize his issue the prophets like Selim explained the ruling at his level the prophets Weiss I'm said to him listen to me Oh young man he said I told all holy Olmec would you would you like for someone to do so with your mother said no he said with your sister he said no said Kedah deaconess he said people are like that too now someone might look at that and be really offended right like what an example you know what it was a culturally appropriate example and it was an example that would resonate with that young men the prophets all along are you spoke to him at his level hadley finesse familiarity for heart upon us on that record him speak to people with things that they will that that will resonate with them and speak to them at their intellectual level you don't have to use that so your son comes home and asks you for permission and you respond with that and it totally blows up in your face that's not the point here the point is the profits lie some reasoned with him he came down to his level salon to them lastly the profits i Salim made you're out for him he prayed for him at the end of this interaction the profits lie son was not satisfied with having satisfied the question he reaffirmed that this was for his own interest by putting his hand on the young man's chest and making job for him and somehow Allah that young man felt the impact of the drought of the prophets why Selim and his hand on his chest at no point did the prophets lie son changed the ruling of zina at no point to the prophets lie some compromise his own self-respect at no point did the prophets lie some compromise the integrity of the message at no point did the prophets Lysa minimize the crime of zina all of that while in that interaction helping that young man rise above not the desire not the desire but what he was seeking to do or what he was looking for the permission that he was seeking to act in that desire at an inappropriate way we ask Allah sponsors to grant us that same compassion the same love that same ability that Rama to make us firm upon the truth ourselves and to make us able conveyors of the truth as well alone I mean desire Khalil famously I wanna go home you

Channel: Yaqeen Institute

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Keywords: yaqeen institute, islamic research, islamic methodology, prophet muhammed, prophet mohammad, mohammad, mohammed, muhammed

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Length: 63min 41sec (3821 seconds)

Published: Fri Dec 13 2019