Name: Hadith #17: Righteous Anger
Uploaded: 2017-10-23T14:19:58.000Z
Channel: Dr. Omar Suleiman
Description: What is righteous anger and how can we find and channel it justly?

<p>What is righteous anger and how can we find and channel it justly? </p>

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The pursuit of fairness and equity within society based on Islamic principles of rights and responsibilities. It involves advocating for the oppressed and ensuring economic balance.

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Hadith #1 - The Gravity of Injustice

Hadith #2 - God is More Capable Than You

Hadith #3 - From the Scrolls of Abraham

Hadith #4 - To Seek or Not to Seek Leadership

Hadith #5 - You Will Be Asked About Your Potential

Hadith #6 - A Word of Truth in the Face of An Oppressor

Hadith #7 – The Ruling on Silence and Injustice

Hadith #8 - The Right to Water, Food, and Shelter

Hadith #9 - Responding To Evil With Good

Hadith #10 - The "Everyone Else Does It" Fallacy

Hadith #11 – Don't "Shortchange" Anyone

Hadith #12 – Whoever Deceives is Not One of Us

Hadith #13 – Corrupt Lawyers and Unserved Justice

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Hadith #14 – Elitist Privilege

Hadith #15: Building a Coalition of Justice

Hadith #16: A Show of Strength

Hadith #17: Righteous Anger

Hadith #18: "He is Not a Believer Whose Neighbor is Not Secure From His Harm"

Hadith #19: "The Definition, Categories, and Prohibition of Torture in Islam"

Hadith #20: “Before the Sweat Dries…”

Hadith #21 - The Characteristics of a Pious Employee

Hadith #22 - The Root of All Social Injustice

Hadith #23: Why is Riba Haram?

Hadith #24 – Insurance Companies and Vulnerable Citizens

Hadith #25 – Justice Between Parents & Children

Hadith #26 – The Sin of Favoritism

Hadith #27 – Framing How Rights Work in a Marriage

Hadith #28 – The Rights of your Aunts, Uncles, In-laws, and Extended Family

Hadith #29 – The Rights of the Elderly on Society

Hadith #30 – Slavery in Islam

Hadith #31 – Islamic Ethics Regarding Asylum, Refugees, and Migration

Hadith #32 – Racism and Tribalism

Hadith #33 - The Injustice of Stereotypes and Collective Guilt

Hadith #34 - "We Used to Have No Regard for Women"

Hadith #35 - The Rights of Those with Disabilities

Hadith #36 - The Prophet's Doctors and Islam's History of Healthcare

Hadith #37 - When Animals Indict Humans for Cruelty

Hadith #38 - The Rights of the Environment Upon You

Hadith #39 - Without Justice, There Can Be No Peace

Hadith #40 - Incremental Change vs. Radical Reform

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Dr. Omar Suleiman

How does Islam deal with social justice? Omar Suleiman presents a series of videos highlighting 40 hadiths and how they apply to social justice issues today.

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40 Hadiths on Social Justice

 The pursuit of strength, this idea of Izzah, this idea of pursuit of strength.  And the halaqa tonight is building off of that same concept.  It's about the concept of righteous anger.  And I'm going to read the whole hadith and then we'll focus on the bottom part of the hadith.  What hadith number are we on by the way? 17? 18? No, it's not 16. 17. Okay.  This is the hadith of A'ishah radiallahu ta'ala Anha where she describes the Prophet salallahu alayhi wa sallam.  She says,  She says,  So the first part of the hadith, A'ishah radiallahu anha says,  Meaning two choices in an affair,  Meaning two things were not presented to the Prophet salallahu alayhi wa sallam.  Two choices, except that he always took the easier one.  So long as there was no sin in taking that easier choice.  She said,  That part of the hadith is not what we're going to cover tonight but you'll see the connection between the two inshallah.  A'ishah is describing the balance of the character of the Prophet salallahu alayhi wa sallam.  So that's how it's going to tie into the second part.  But the Prophet salallahu alayhi wa sallam was not someone who liked to make things difficult.  And the Prophet salallahu alayhi wa sallam was someone who liked to make things easy.  And the Prophet salallahu alayhi wa sallam was someone who liked to make things difficult.  And that's the second part. But the Prophet salallahu alayhi wa sallam was not someone who liked to make things difficult.  And the Prophet salallahu alayhi wa sallam, if two things were presented to him,  he did not go for the one with more difficulty in some show of piety.  The Prophet salallahu alayhi wa sallam chose the easier option as long as it was not a sinful option.  And if it was sinful, the Prophet salallahu alayhi wa sallam stayed the farthest away from it.  Some of the ways that that hadith is misapplied is that people say that,  if you see two fatwas, take the easy fatwa all the time.  Because the Prophet salallahu alayhi wa sallam always took the easier choice.  That's a misapplication of this hadith.  So find a way to frame your zabiha, halal discussions outside of this hadith.  Because the Prophet salallahu alayhi wa sallam here is not talking about an option of halal and doubtful.  The Prophet salallahu alayhi wa sallam is being, or Aisha rather, is describing the Prophet salallahu alayhi wa sallam  in a situation of halal and halal.  And no, I did not just pronounce a verdict on meat.  I was just saying that this is not the hadith to argue about fatwa.  It's the Prophet salallahu alayhi wa sallam being presented with two clearly halal choices.  Okay? On anything.  And he always took the easier one, alayhi salatu wa salam, as long as there was no sin in it.  And then she says about him, salallahu alayhi wa sallam,  wa man taqama rasool Allah salallahu alayhi wa sallam li nafsihi illa thun tahaka hurmatullahi azza wa jal.  Another narration, wa man taqama li nafsihi qat.  The hadith says that the Prophet salallahu alayhi wa sallam  never took revenge from anyone because of a personal grievance  unless what Allah had made inviolable was violated.  I'm going to say that again.  wa man taqama rasool Allah salallahu alayhi wa sallam li nafsihi illa thun tahaka hurmatullahi azza wa jal.  Or in the narration, wa man taqama li nafsihi qat.  So the Prophet salallahu alayhi wa sallam never took revenge for a personal grievance of his own  unless that which Allah had made inviolable was violated.  Then the Prophet salallahu alayhi wa sallam demonstrated a sense of anger.  A sense of anger.  What's the connection between the two things?  And that's why I read the first part again.  The balance of the character of the Prophet salallahu alayhi wa sallam.  He was not a difficult person.  He was not a mean person.  He was not someone that demonstrated perpetual anger.  And here we're going to focus on the second part.  The Prophet salallahu alayhi wa sallam never got angry because of his nafs.  Because of his self.  What's so powerful about this hadith,  and by the way the hadith is narrated in similar language from Anas radiyaAllahu ta'ala anhu,  who was sent to the Prophet salallahu alayhi wa sallam to serve him as a servant boy.  The Prophet salallahu alayhi wa sallam, what's so powerful about this is that Aisha radiyaAllahu ta'ala anhu,  his wife is the one who's saying this about him.  That I never saw him get angry because of a personal grievance.  When do you usually get angry because you're offended?  Usually it's in an argument that likely would happen in a marriage.  I know that mashaAllah here, because we have Shaykh Yasir Brijas teaching us all the time about the fiqh of marriage,  no one argues with their spouses in Valley Ranch, alhamdulillah.  But those who do argue with their spouses, those who are watching online,  usually when you're arguing, usually when you're arguing,  that's when you always want to score that extra point.  You want to have the upper hand in …

40 Hadiths on Social Justice

Dr. Omar Suleiman

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