Abdur Rahman ibn Yusuf Mangera – Qur’anic Reflections To Judge Fairness
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source of Safa 22, Allah says or shall live in a volume as well as
your home. There's a number of other verses that relate to this
where Allah prohibits volume and oppression. Because volume in
Arabic is to put something outside of its rightful place, which is an
injustice. So, in other words, those verses are saying the same
thing about justice, right, though is an injustice. It's the opposite
of idol. Okay, so those verses also relate and Allah has
mentioned this multiple times ebrochure Ibrahim, verse 14, to
one attack seven what attack seven Aloha feelin ama YAML authority
mode do not think that Allah is heedless, and doesn't know
regarding what the oppressors do what the unjust do
is Mila here Rahmanir Rahim Al hamdu lillah wa Salatu was Salam O
Allah. So you didn't have Mohammed wider early. He was happy as you
are in bed. So we're looking at this verse of Surah Nisa, we did
the first section of it yesterday. Sort of the Nyssa verse 58 In
Allaha, Moroccan to Abdul Amarna to Isla Leah. What either Hakim
Doom Beynon como be large in Hola, honey. Ido Combi in Allah Hakuna
semi I'm bustling Europe. So hamdulillah yesterday, we looked
at the first section of that about the trusts. And today we're going
to look at the second part, which is about judgment that when you
judge Allah says, when you make a judgment, right between people,
you judge with justice and fairness are Allah subhana wa
Tada.
This is such a beautiful thing that Allah subhanaw taala
admonishes you by and exalts you with and Allah subhanho wa Taala
is all hearing and all seeing Now you might think I'm not a judge,
this does not refer to me, okay. A lot of people might think we're
not judges, like we're not in some judiciary or whatever. We never,
you know, we don't do judgments. Now, this actually is not just
talking about the judiciary, right, although that definitely
relates here. It's talking about whenever you have to make a
decision between people between things, a decision of whether this
is right, or that is wrong, right. This is right. That is right. He's
right. She's right. Or he's wrong. She's wrong. That that all
relates, again, this verse is a lot more broader than you know, we
would assume, maybe by looking at it. So firstly, Why did Allah
subhanaw taala mentioned the judgment aspect about fairness in
judgment after the Amana aspect. Right? So, what's interesting here
is that
when you fulfill a right have someone, then that is Amana. Okay,
and a judgment, right a judgment to make a judgment about what is
the truth. So fulfilling a truth fulfilling a right which is, which
is the trust, right, obviously comes first, then there's a
discussion about making a judgment, because that's going to
probably happen much less as you saw how broad the trust aspect
was. So that's why it's the second part that's mentioned here, that
you need to make the right judgment about things. And this
could all tie in with the trust as well that make the right judgment
about giving and fulfilling your trust as well. It's amazing how it
can, it actually complements the first part, the the, it
complements the first part of the verse, which is talking about
fulfilling the trust, that if you're fair, you're going to
fulfill the trust as well. Right? Because you've judged correctly.
SubhanAllah. So that's the beautiful way that Allah subhanaw
taala mentions two judgments, but also makes the second judgment
complimentary to the first one that's part of the beautiful
rhetoric of the of the Quran. Okay.
This is obviously an emphasis on fairness and justice. That is what
is underscored here. This is why the ALMA about Islam, our Muslim
scholars, right, throughout the centuries have pretty much agreed
upon the fact that any judge who's been made a judge has to judge
with fairness. You mean you can't judge with unfairness there's no
such concept in Islam of that. That's why Allah subhanho wa Taala
says this, that if you're ever going to judge between people make
sure you do with fairness. And then Allah subhanaw taala says in
certain Nahal in multiple places in the Quran, Allah speaks about
justice in Allah, yet motivala Adley will SN Allah commands
instructs
fairness and goodness to people treating people well? Allah says
in Surah Al Anam again in verse 152, that was that was verse 90
Now it's 52. What either Colton fair I do one Oh Canada, Cordoba.
And when you speak, when you declare something, then be fair
about it. Even if it's against your own family members, against
your very, very close ones. That is where it gets the most tough
because there's so much so much network and pressures there.
Honestly, the allaahu
One who's related to Hadith right? That the Prophet sallallahu alayhi
wa sallam said letters who had the Illuma be hired in MA either
* sadaqat were either Hackerman adult were either star
Hamlet Rahim it may Allah make us of these people, this OMA right
groups of this ummah, this ummah will always remain in goodness in
a good state, as long as when they speak, they tell the truth, when
they make a judgment, they are fair. And when they asked, when
they are asked for mercy, then they deal with mercy. They express
mercy when when mercy is needed somewhere they're compassionate.
That's when Hadith has an Elbasy Rahim Allah he says that Allah
subhanaw taala has instructed and he's going to be taking to task
any kind of judge or ruler or manager, three things that they
should not pursue their desires, right and do wrong. Number two,
they should, they should
fear Allah. And they should not fear people in their judgment. Of
course, you have to be a bit strategic about it, but you can't
do it wrong. Okay. And number three, they should not purchase
small amounts of mega worldly wealth for the words of Allah
subhanaw taala
right by Miss reading them and Miss interpreting them.
Another verse, sort of Safa 22, Allah says or shall live in a
volume as well as your home. There's a number of other verses
that relate to this, where Allah prohibits volume and oppression
because Lumina Arabic is to put something outside of its rightful
place, which is an injustice. So in other words, those verses are
saying the same thing about justice, right, though is an
injustice. It's the opposite of idol. Okay, so those verses also
relate and Allah has mentioned this multiple times ebrochure
Ibrahim, verse 42. What a testament what a testament Aloha
feelin Amna, yeah multivitamin, do not think that Allah is heedless,
and doesn't know regarding what the oppressors do what the unjust
do another verse in Surah nemid, verse 52, Allah says, For 10
caribou you to whom how we can be more vulnerable. Look, those are
their houses, those are their abodes they totally desolate now
because they oppressed. So in here, Allah is implying, telling
us indirectly, that because of their oppression, they eventually
lost everything that they had. And usually, a lot of the time when a
person is oppressive, it's for a worldly game, right? It's for a
manufacturer to dunya is for a worldly gain. But Allah is telling
us in this verse very beautifully, right and excellently eloquently
that what you're hoping to get out of this, you're not going to get
if you're oppressive, if you're unjust. If you miss apply
something, then you're not going to get much out of it.
Because eventually what you're trying to get of the dunya is
going to be desolate for you.
And that's where Allah then carries the insert will cost us
verse 57. Allah says, Lim to scam him back to him in LA Calida,
wahconah. And Anwar anything, that they didn't manage to stay there
for too long, we were the final inheritors of it, so you're not
going to benefit from it. Now, I'm just going to highlight to you a
few things, which is I find very, very interesting. And I think it
will help us to understand how far Islams instruction of justice
goes, okay. Now, this is the directives of a judge, the
director is for a judge when when a judge is sitting there.
And if we ever have to judge in any case, right, and of course,
this is probably referring to the more official kind of stance of a
judge and position of a judge and that whole judicial procedure.
However, we can definitely take benefit from this. Imam Shafi
says, young believers will call the USA we have been on housemade
if you have sat here share, that it is necessary for a judge to
totally equate and be fair, totally equate between the two
opposing parties that come to him for a judgement, right in three
things, he must be totally equal. First one the way he allows them
to enter. So one can come from like a private entrance. And
another one has to come from the public entrance, for example,
right? That in itself already shows disadvantage that oh, you
can come to my house first and come in, you know, through the
private chamber. For example, number two, the way you sit them
in front of you, you can't have one sitting next to you, and then
the other one in front of you and 10, or one on the side and one in
front of you, right? Something like that. You need to equate
between it and number three, you must pay attention and turn your
attention and focus towards both of them in the same way. So you
can't give a smile to one and be angry with the other one, right?
Like that. Unless of course you need to be angry right then you
can be angry on both. And the way you listen to them. Right you
listen to one with a lot of patience and the other
On your kind of project, you know, prompting and pushing along and so
on. And then of course, in your judgment against them. He says he
clarifies that look, sometimes it may be that while you're in that
judgment, you realize, you realize that this guy seems to be on the
correct, this guy seems to be on the correct idea, correct
position. However, you can't judge based on that, just by that. It
says it's okay, even if you'd like wanted him to win, because you see
that he's the oppressed one. But however, openly, you can't discuss
any of these things yet, you can't. So he says that if your
heart does incline towards one of them, and you want him to win,
essentially, through his evidence, though, right, through his
evidence on the other one, that's okay, inside, right? Because
there's you can't really abstain from that, you know, to take sides
internally in the sense that, yeah, he sounds right. Not for
ulterior motives, though, only based on the, you know, the
situation that you see them in. However, you're not allowed, for
example, to tell any of them, hey, you could say this, this could be
your argument. So this could be your proof.
Right, you in fact, you should not even
you're not even allowed to prompt one of the witnesses to say
something in a particular way that would be, you know, where he was
saying it another way, and you wanted to make it more beneficial.
For one, you're not even allowed to do that. Because he may be
harmful. And he may not be what the showerhead actually even means
that he might just copy what you say, and he might actually be
wrong.
And so on. Right?
So you can't do anything that would biased, any of them. Right?
So Han Allah, you can't also
host one of them for a cup of tea beforehand or after that, because
that's going to make the other one feel bad, as well. Right. And that
in itself is even if it was that this person that you hosted was
correct. You might be your friend. But at that time, you have to be
very, very pretty. We've got many stories about the Prophet saw some
of the Sahaba doing exactly this.
Likewise, you're not even allowed, you should not even accept the
invitation of somebody I met. In India, there's a few states where
they have a very, very solid color system. Right. I judge a judicial
system. So I've been to their headquarters in Butner, right,
which is in the capital of Bihar. And then they sent me to I think
it was Manish Sharif, where I met with one of the court two judges
really nice man. So I asked him, I said, How do you deal because I've
read in the books that how do you deal with people's gifts, he goes
well, in this area is very poor, your period, nobody gives me gifts
anyway, right? There is no gift system. So a judge should not be
accepting gifts. Our jury say that he can only accept gifts from
people that were already giving him gifts, now they start giving
him more gifts afterwards, then he should refuse that because that
all means that you're you know that that means that you might
have to incline towards them. That's why one has to be very,
very careful. And the final part which actually relates to both of
us, you know, the previous session and this session is Allah subhanaw
taala is saying in the law in your email either convey that ALLAH
SubhanA wa Tada, what wonderful advice. This is for you wonderful
exhortation that Allah subhanho wa Taala is giving you here and Allah
subhanho wa Taala is the old hearing and all the see all see,
why is that very relevant here, all hearing all seeing because he
knows exactly, and he can hear exactly what you guys are saying,
whether it be in your heart, whether that be in you know,
private to somebody else, because Allah subhanaw taala knows
everything. So
when Allah subhanaw taala in these verses has commanded a person to
be just and to fulfill their trust. And then Allah subhanaw
taala says in the law kind of semi embassy era, he is basically
saying that when you give a judgement with justice, then Allah
subhanho wa Taala will hear your judgment will hear your judgment.
And when you give back a trust, when you repay a trust, Allah is
Seeing that you're repaying it. So some, the Allah being or listening
is related to the judgment. And all seeing is related to giving
back a trust because Allah subhanaw taala sees everything.
And essentially, it's leading us to the what is encapsulated in the
famous hadith of Gibreel, or with Allah haka, and Nica, Tara fell
into control of a new era. So Allah is telling us here that
worship him as though you see him, so if you're fulfilling your
trust, then observe and be conscious of the fact that Allah
is watching you give back your trust. What happens nowadays, when
somebody gives back their trust is that they mess people around. They
are they are very humble when they go to ask somebody for a loan, for
example, right? However, when it comes time, once you've got the
money, you suddenly feel on top of the world and you suddenly feel
like you're in control of it and it's your money. So when the
person comes back to us for money, you keep delaying them. You say,
Oh, come tomorrow, come tomorrow, or then if they had given you
In big notes, you're gonna give them in like pennies, right and
make them go hassle to the bank or whatever. Or, for example, you're
going to send them to someone who's owes you money, but he's not
giving you money, you're going to try to get him to become a, you
know, a debt collector from that person and, you know, bang his
head with him, or you're going to cause other issues, right? And
that's not personal. That's not good. So be conscious that Allah
is all listening and all hearing. And I don't know, it's kind of
strange that when you need a loan from someone, you when you need a
loan from somebody, that's when you are very humble. And then when
you get it, then you become arrogant. And then sometimes
people even say that the guy's got enough money, why does he need
this money back so quickly? Right? SubhanAllah.
alone, alone, right, is such a kind of a debt that the person,
even if he promises you that I'll come, I'll give it to you for two
years, he can literally come back the next day, because the
voluntary act, he can ask for it the next day, this is very
different to for example, if I sell you something, and I've sold
it to you on the basis that you can pay me in a week, I can't
demand it the next day, or in three days, I have to wait a week.
Of course, I can request it, but I can't demand it, because that's
part of the deal. Right? And we you We did an exchange, and it was
part of that exchange. Whereas when I take a loan from you, like
when I take a loan from you, then although you give me two years to
pay, you could technically ask back tomorrow, and it'd be your
right to do so. And in my best ability, I should be able to I
should try to give it back to you. Okay, so of course you shouldn't
be giving and then you know, trying to ask the next day again,
because you're going to hassle, but you might run into trouble,
like you might need it. So you might say look, I know I gave it
to you for two years, but please, I need it. And you shouldn't feel
bad about that. I shouldn't feel bad about that. So there you go.
Allah subhanaw taala allow us to become trustworthy individuals and
allow us to be just individuals who are in this regard,
especially, you know, in our matters, so that we can
contribute to a fairer world just like allow here on a Salam aleikum
wa rahmatullah wa barakato.
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aleikum wa rahmatullah wa barakato.