Channel: Mirza Yawar Baig
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Bismillah al Rahman al Rahim, I begin In the name of Allah Subhana. Allah Allah, the Most Beneficent, the Most Merciful. And I send salutations on Mohammed Salah Allah Allah He was seldom the last and final messenger of Allah subhanho wa Taala, after whom there is no other messenger and no other Prophet
was on Allah, Allah and Avi Karim while he was abused by my brothers and sisters, and my friends, welcome to our seminar on social justice in Islam.
I want to begin by stating some basic fundamentals of our belief which is which are very important for us to understand the whole position of social justice and how it is important and how it how it is important is reinforced. Social Justice is not a choice in Islam. Social Justice is Islam. Social Justice is the manifestation of Islam. Social Justice is a manifestation of our piety and our righteousness.
Islam is complete in every respect, and this is stated by none other than the one who sent it and that is our Creator, our sustainer, our mentor, and to whom is our return and that is Allah subhanho wa Taala Jalla Jalla. Who, Allah the glorious and magnificent
last around about a second sort of in the fifth chapter, the fifth surah of the Quran.
Allah Yama, Akmal to Lacan dynochem we're at Nam to Allah Konya Mati, what are the two locomole Islam Medina, Allah subhanaw taala said this day, I have perfected your religion for you, and completed my favor on you, and have chosen for you Islam as your religion. The reason I want to begin with this is because many times people ask this question or they say, well, Islam came in the seventh century, now we are in the 21st century, surely there is a need for change, because times have changed. I remind them and remind myself that Islam was sent by the one to whom time makes no difference, because He is the creator of time, and that is Allah subhanho wa Taala. And if he
created something and sent it and he said, this is good for all time, it means it is good for all time, it means it does not need any change, because the one who sent it. For him, there is no future, there is no past there is no present. For him time has no meaning because He is the creator of time. And he know, he knows and he knew and he knows all this all the ways in which time would change. And he said something which is good for all time. This is our belief as far as Islam is concerned.
Social Justice, the model of social justice in Islam is the primary focus is the individual It is me, it is me. And therefore social justice is how I treat other people. The beauty of this is because when we take social justice in this way and say that social justice is my personal responsibility, then what happens is that irrespective of the government of the day, and their policies, whether or not government policies support social justice, social justice will never be denied to a person because the individual responsible for it is the person himself or herself. So the Muslim says what?
President Harry Truman's slogan which was on his desk, which is the buck stops here, it The buck stops with me. So as a Muslim, I will not say why doesn't somebody do something I say why don't I do something. And this is the,
the, the, the way in which the Islamic model of social justice is immune to changes in laws relating to social justice, from any country to any country from any time to any time.
I want to state for you two things. One is an ayat of the Quran, which is a statement of the Koran.
more authoritative than that is nothing in Islam the most authoritative is the order from Allah and then last rattle that I said, I will we live in a shaytani r rajim Bismillah R Rahman r Rahim Yeah, are you one as in Hala? Aparna Camille, Zachary. One word your island comes Yoruba acaba, Isla de dar RR for in kurama Kumar, in the law. He at Park home in Allah Halim on hobby, Allah, that is it all mankind, we have created you from a male and a female and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that believer who has taqwa who has a taqwa who's pious. Verily, Allah is all knowing and all aware. Very clearly the
principles that are reinforced in this is that we all have the same origin. Whether we are black or white, whether we are Chinese or Asian or Indian, whether we are European
Whether we are Eskimo or whether we are, whatever we are Aboriginal or anything, we all have the same origin we all come from the same parents. one man, one woman, that is Adam and Hawa, Allah He was Allah May peace and blessings be
Allah Subhana Allah then differentiated us into different ethnicities into different colors into different tribes. so that we may appreciate one another little Bravo, so that we may know one another, that we appreciate one another. We all know one another. We may reveal we may marvel at the diversity of creation of our Creator, who is the same creator for all of us, not so that we can look down on one another, not so that we can discriminate against one another, not so that we can exploit one another. That's not the purpose of the differentiation. The purpose of the differentiation is not to make one superior to the other.
Honor only belongs to Allah and before Allah, the only honor is on the one and for the one man or woman who is the most righteous, the most pious, right? righteousness and piety begins with accepting La ilaha illAllah Muhammad Rasul Allah, that there is no one worthy of worship except Allah, and then Mohammed, most of us alone are highly He will send them these be upon him is the last and final messenger of Allah, after whom there is no other messenger. It's acceptance of this creed, and then living our life in a way that pleases Allah subhanaw taala. That takes into account the fact that one day we will meet Allah, and we want to meet him in a state of righteousness. This
is Islam his concept of righteousness and Islam his concept of,
of the fundamentals of belief, and therefore, the most honorable before Allah is not the white man or the black man or the Indian man or the Arab man or whoever it is, or the woman, it is the one who is a Muslim, and who is the most righteous. This is the one who is most honored before Allah subhanaw taala. I remind myself when you that there is no caste system in Islam, there is no upper caste or lower caste. There is no untouchability. There is none of that in Islam whatsoever. Whoever creates a caste system where Islam is going directly against the Koran. And we know what that means. The second fundamental basis of our religion is the Hadees is the teachings of our beloved
messenger, our beloved Prophet Muhammad, peace be upon him sallallahu alayhi salam. And he said, in what is known as harbottle, Wada, the farewell and final football office at Hajj in the in the plane of one of us, when he was making Hajj, he said, which means and this is in Muslim development, he said there is no superiority of an Arab or a non Arab, or of a non Arab over an Arab and no superiority of a white person or a black person, or of a black person over a white person, except on the basis of personal piety and righteousness. Now, nothing can be clearer than this.
And imagine this is the farewell sermon, the farewell the final message that he is giving in a place as holy and sacred as the journey of Hajj itself. The whole of Muslim humanity is gathered around him at the time, they say there were about 125 250,000 people who were doing Hajj with him. And they all heard this statement, a statement which is anti racist, not just non racist, but anti racist is saying very clearly, nobody and is specified that nobody on the basis of ethnicity, whether he is Arab or non are all on the basis of color, whether it is white or black, is superior to the other. Neither of them. Nobody's superior, superiority or honor in the sight of Allah is based on one thing
only, and that is personal piety and righteousness. He himself lived by and exemplified his principle.
The focus in Islam is on justice, because justice is the fundamental reason for peace. Justice is the cause. Peace is the effect. Without justice, there can be never can never be any peace. Those who disturb the peace in order to fight injustice are always maligned by the oppressors and they are called all kinds of names. But don't fool yourself if it wasn't for such people who stand up against injustice.
Justice will prevail in the land.
In Islam we recognize or Islam recognizes two kinds of hoek two kinds of rights. One, are the rights of Allah on us. These rights refer to our creed, our basic belief, as well as the different forms of worship that we have.
The second set of rights is called co coliban, the rights of the creatures, the rights of people, and non people, the rights of animals and birds and the rights of plants and the rights of water, air and the whole planet. This is these are called hoko coliban. Now very important to understand, the Prophet sallallahu Sallam told us the messenger Muhammad Mustafa sallallahu Sallam peace be upon him. He said to us, that Allah may forgive.
You're not fulfilling some of his rights, because that is between you and Allah and Allah, He does not need your worship. So even for him if you miss out there, but he said that if you transgress against people, if you oppress people, if you deny a person, their right, if you take away the right, he said, Give it back, compensate them, apologize, make it good with them before you die, because if you die with that, in your account, if you die with oppression in your account, then Allah will not forgive you until that person forgives you. And remember, it's not their Muslim person, that person who you have transgressed against, may be a non Muslim, it makes no difference
in maybe a cat or a dog, it makes no difference. It may be a tree, it may be any creature, if you have not made it good, if you have not apologized if you have not compensated them. And if you will die with that transgression in your account. And on the Day of Judgment, Allah will not forgive you until that person forgives you. And he said on the Day of Judgment, forgiveness is going to be in very short supply. So don't wait for that day. Therefore discrimination is haram. In Islam haram means completely and totally prohibited. Absolutely without any interpretation to that, right. So it's love discrimination is haram in Islam. Just like pork is haram in Islam, just like in toxic
guns are Haram in Islam. So also discrimination is haram in Islam.
I want to recite for you
a beautiful idea, which is the which delineates and describes the principle of justice itself, out of which arises obviously social justice. A lot of our data said yeah, you will have you know, amanu cuca Amina will face the Shahada, Lila, wallow Allah and fujichrome I will Wiley Dany rabina yakun Ghani and ophira for law Allah Hema fala tabula rasa, under you were in dulu out or redo for in Allah, gonna be my Dharma Luna hubiera Allah said, Oh believe, stand out firmly for justice as witnesses to Allah, even though it may be against yourselves or your parents or your kin, meaning your family, be that person rich or poor. Allah is a better protector, for both than you. Do not
follow the lust of your heart, lest you may avoid justice and if you destroy a witness, or refuse to give it Verily Allah is very well acquainted with what you do.
The principles that are reinforced in this are six number one, the critical importance for truth and justice, there is no company there is no compromise in that number two, accountability to Allah from whom nothing is hidden, whatsoever, right? Number three, primary loyalty is to Allah and not to anyone else. Number four, owner if you are wrong, don't justify your mistakes. don't justify your crimes, don't justify what you have done wrong. On up and make amends. And don't support anyone in injustice. Even if that person is your family. Even if that person is your parent, even if that person is your spouse or your child or whoever, or sibling. do not support them. Be afraid of the
anger of Allah. If you do that. Number five, nobody acts fear nobody except Allah, because only he has the power. There is a law. Don't be afraid. That's the reason why we hold back and we don't give it so sometimes we tell lies. May Allah forgive us, because we want to please somebody in authority and power. Are you afraid of the evil that might come from them? Allah says don't fear them, fear me, because I am the one who has the power they have no power and sixth is
Don't lie, don't distort evidence and don't refuse to give it because Allah subhanaw taala knows and he will hold you to account. Now social justice has three fundamental principles. One, in Islam, social justice has three fundamental principles. The first one is equitable distribution of wealth.
Number two is provision of social security. And number three, is protection of the weak against the strong. So these are the three things equitable distribution of wealth, provision of social security, and protection for the weak against the strong. And in this as I mentioned, do there is complete equality of all human beings, not Muslims, or non Muslims, all human beings, same Mater, as same law that applies to everyone, without exception.
They'll see each of these one at a time. So equitable distribution of wealth. The structure of that is a cat is our compulsory charity, which is a principle which is a pillar of Islam, and it is part of our creed. If somebody refuses to pay zakat, if somebody refuses to give Zakat, then this person literally is becomes apostate, the person leaves Islam. Now social justice is based one of the basic fundamental principle, as I said, is the equitable distribution, because it's today that what if you look at the world, the problem of poverty is not because of lack of resources, because of lack of proper distribution. We have billionaires in this world, individually, who can ensure that not a
single person goes to bed hungry? One person individually can do that, collectively, they can definitely do that. But that doesn't happen. Because there's no social justice. People do not believe in social justice, and they want to, if they will say something, they will blame it on somebody else. Islam says no to me, I am responsible.
So social justice, Islam emphasizes the importance of taking care of those who have literally taken care of the poor. And therefore this is the fundamental principle. As I said, the two
fundamental what we call Pillars of Islam, one is Salah, and one is a cut, the prayer and the composite charity they always mentioned together and that's that's how important it is.
Zakat is 2.5% of savings, year on year, which are given to the poor.
Now, Allah rounded up, emphasize this and even enumerated Who are the people who we should look at when we are giving our charity he said why would Allah Allah to shut up he will while in the near Santa, or we will horbach while he atharva while masa Kini while jr is ill corba Well, Jerry will
well Jerry Dunleavy was here we will Jambi Wabi Sabi Wilma America a man whom in Allah Allah you heard woman ghanim of Thailand for hora, Allah Rhonda said worship Allah and do not join anyone with him in worship, and be good to your parents are these where to start start from it's like looking starting, like we say charity begins at home, and then concentric concentric circles going outwards. In the home, most important, your parents and then your family which is immediate family, extended family. And then he said Allah doesn't be good to orphans. He didn't say Muslim orphans, orphans whoever the orphans are, be good to orphans be good to all Masaki a Miskin is different from a sale
a sale is a poor person who asks they would it who extends his hand and miskeen is somebody who has a self respect who will remain silent as soon as understand him said go and look for them and and help them because they will not ask you and many times we have people in our own families. We are shocked when we go and find out Oh my God, this person is a member of my family. How come I did not know that this person was in so much of need and that's why it's very important to for us to keep track and say Who are the people who are in need. Once again Masaki. Allah is not saying Muslim Masaki. Please understand this. The fundamental principle in Islam is justice is the same for
everyone. So your parents, in some cases, for example, there may be a person who has reverted to Islam. Parents are still non Muslim. Islam says treat those parents with honor. help them be with them be a support for them. It doesn't matter if they're not Muslim, doesn't matter if they even oppose you and fought with you when you wanted to accept Islam you still be good to them. This is a very, very critical and important principle. For us to understand, to the extent is a beautiful story
In the Sierra in the biography of Alfa, so a lot of the provisional asylum were Abu soufiane, who was at that time not a Muslim and he was the arch enemy of the province of asylum, he had done everything that he could do to kill him. two wars had already been fought, led by Abu sufian. Now despite that, as soon as a salad was married to his daughter, not only have you bought all the olana, one of our one of his wives, she was the daughter of Sophia, she had migrated to Sr. and the province of Los Alamos, married her because her husband left her and went away. And she was therefore a divorcee, and those who are married now, also vianne I'm gonna see the story is a
beautiful story, but long I don't want to go into the whole story here. But also if you haven't came to meet the Prophet sallallahu Sallam in Medina, he came from Makkah to meet the province or asylum in Medina. And two, he first came to his daughter's house, he came to the house of mabie battle delana. And as he was about to sit down omega delana
folded up Russell Russell asylums bed, his his, you know the history of Steve on a very thin kind of sheet she if she folded that up, so I was very I would not sit on it. Now I was I will not sit on this. Now also there was a father
jokingly said, Oh, you will move this aside because it is not good enough for me is it? whomever was very sort of person that so she turned around, she said, Well, I moved it because you are not good enough for that. So this is being the father, his father was, was not just a non Muslim father was the arch enemy of her husband. She knew this very well. She was a father was the one who plotted to kill her husband many times right? Now she knew this. And so she he said, You move this aside, because it is not good enough for me. She said no, I moved it aside, because you are not good enough for that. Now, his own incident happened and so on. I was whatever he had to do, he did they left
whomever they may Allah be pleased with that. She mentioned this to her husband, to Mohammed most of us all I said to the Prophet, salallahu alaihe salam peace be upon him. She said to me, I was on Allah, or messenger of Allah husband by my father came here. And this is what I said to him. Now she thought that maybe she thought that he would praise her and say, Oh, you are such a wonderful wife, and you are so loyal to me. He got angry. He said to her, do not talk to your father like that. He said, You should not have done that. You must treat your father with dignity, you must treat a father with respect because he is your father, no matter what he did or did not do with me. He is
your father, and he deserves and he has a right to be honored by you. And this is Islam. This is Islam. So I want to mention this tool that Allah subhanaw taala said here, worship Allah alone, and do not join anyone in worship with him. And then do good to your parents be good to your parents, be good to your relatives be good to orphans be good to all Masaki, the silent poor, be good to the neighbor who is near of kin. And this refers to the neighborhood is near and distance, we write my next door neighbor. And also it refers to a neighbor him who may be related to me, neighbor who is near of kin, and the neighbor who is a stranger. And this is very clearly a neighbor who is far away
a neighbor who is a non Muslim, a neighbor who is a stranger, the companion by your side, whoever that person might be the welfare of the person you meet on the road, you're driving down the road, every person who's driving on the road is aware that you are meeting, you're walking down the street, somebody who's on the street, who meets you does not mean to directly indirectly go to a restaurant or go to a shop, everyone there. These are wayfarers that you made, and those whom your right hand possesses meaning employees, people in your control. Allah said do good to all of them. Verily, Allah does not like those who are proud and boastful. The three important points that are
in this idea, one that only Allah is worthy of worship. And that's the core of justice in Islam. Number two, that charity begins at home and extends in stages in circles to the rest of society. I already explained this. And number three, that Allah does not like people who are proud and boastful. Just for a minute, think about how we describe ourselves and how we describe the so called great people in society today. What do you say about Jeff Bezos? What do you say about Bill Gates? What do you say what Warren Buffett and so we say that net worth is so much. That net worth is so much. First of all, it is demeaning for a human being to a measured in money and so this person is
worth no matter how many billion
dollars it is the human being has more dignity than all the money in the world. Right. So first of all that itself is a it's a it's an insult, but we have converted our thinking to such to such an extent that we take pride in being insulted the hawala hotel level, Islam honors people on the basis of piety on the basis of their values and ethics, on the basis of their kindness and compassion on the basis of the basis of their being committed to justice, not on the basis of how much money they have.
So social justice and charity is for everybody in Islam. Then in addition to the compulsory charity, which is a god Islam, we recommend additional charity which is called sadaqa. Now this was on a theorem said,
Allah said, All son of Adam, or son of Adam alayhis salaam, spend in charity, and I will spend on you spend in charity, and I will spend on you, imagine you're alleging you, you give something I will give. Now if you give whatever you give, Allah will give in keeping with His Majesty in ways that Islam encourages us to be charged with charitable to everybody. Now, just think about that. hamdulillah I'm very happy to report this, that investopedia the, the economist and social financial analysts, they say that on average, every year over $1 trillion is spent by Muslims in charity across the world, over $1 trillion dollars is given away in charity by Muslims Alhamdulillah I'm
very happy to
say this charity connects to Allah subhanho wa Taala. And also Rasul Salim said charity equals the anger of Allah.
In Hadees, in Muslim, say Muslim, Allah said all son of Adam, I wanted food from you, but you refuse to you you fail to feed me. The person would say my Rob, my Creator, how could I feed you when you are the creator and Sustainer of the words, Allah, Allah will reply, do not remember that such and such a slave of mine was hungry, and he asked you for food, but you did not feed him. Had you fed him, you would have found him with me.
That is how important charities we come to the second part of social justice, which is Social Security, which is the rights of neighbors. Now the responsibility for neighbors is so critical and so important in Islam. It's a personal responsibility on every Muslim individual man or woman. As soon as there is an observed by Allah, He is not a believer, by Allah. He is not a believer by Allah. He is not a believer, he's taking an oath and saying something they asked him we Ursula, who is not a medic, who is not a believer, or messenger of Allah, who is not a believer. He said sallallahu Sallam peace be upon him. He said the one who's never does not feel safe from his evil.
And this is the collection Buhari, the one who's never does not feel safe from is evil.
It is important, critically important that we never do anything as Muslims, which is disturbing or which is harmful or which is in any way unpleasant to our neighbors. Irrespective of who the neighbors then does what I'm sorry that other hobbies in Buhari also, he said do not eat your fill, while your neighbor is hungry. He's not a believer who eats is filled whilst his neighbor beside him goes hungry. Again, treatment of neighbors so very critically important. In another Holly's also in Buhari. As soon as I said that gibreel Ali Salaam May peace be upon him
kept on emphasizing and recommending to me to treat my neighbor well until I thought that maybe Allah will make neighbors our heirs. To that extent that neighbor will actually inherit from
Abdullah bin Salam. The
great companion of fossils are seldom in Medina, he was the Chief Rabbi of the bananas he the the Jewish tribe which was there in Medina, he accepted Islam. He said that when as soon as Sonam came to Medina, he said to the people, he said, Oh people spread peace, great, everybody's spread peace, feed the hungry and pray at night, when people are sleeping and you will enter Jannah in peace, you will enter Paradise in peace and this is in the book called tirmidhi. Now very important for us to understand that in the in the definition of neighbors are especially people who work for us and they are our neighbors in a much closer way than the closest neighbor we have. So irrespective of whether
they are Muslim or non Muslim, good treatment for those people is literally it's not as far gone as it is absolutely critical. And if
We entreat the people who work for us, believe me, that will be the new route our next two hangers on the Day of Judgment. So please be very, very careful with that. Treat them kindly pay them well, make sure they're happy. Don't overburden them with work, they are human, understand that and therefore treat them as human beings. And in no way whatsoever, either by your tongue, the way you address them, or the way you treat them, must they feel discriminated against? Must they feel humiliated? Never, ever do that? Teach your children to speak to them respectfully, when we were growing up, if we addressed if we called out any of the servers by name, we would get slapped.
Literally. You had to call them Auntie or uncle or something. And then the name that never by the Navy fee, if we call them by the name would get a whack for being disrespectful, that person was was a was a servant in the house. No, is an elder and we must be treated with respect. I think this is a very important part of the, for the raising of children, which we have to train them. Now you might say, well, I live in America, I don't have servants who may not have sound, but whoever it is, that whoever it is, must be treated with respect. There are 12 rights of neighbors that are incumbent upon us as Muslims. Number one, you must help him if he asked for help. Number two, give him relief
if he seeks your relief, meaning, again, help him in any way. Number three, lending money if you need the Lord. Number four, do not block his air by raising your building high without his permission. That big compound was a big building next to them. You block their light and air No, no, that's not permissible. Do not harass him in whichever way you make him do you will live a noisy life. And it's harassing people No, do not ask him. Give him a share in what you buy that so this was meant to the extent of saying that you buy fruits and so on so forth, give him a share. And if you can't do that, at least don't tell your children not to go out and eat where his children will
feel bad. Number seven, you must visit and take care of him when he is ill. And number eight, you must attend his funeral when he dies and take part in the burial arrangements. Number nine if he commits a sin, hide it don't don't publicize prevented from being known. Number 10. congratulate him if he has good fortune. And grieve in sympathy with him if he has, if he will befalls him. And number 12 when the community member is in need or in danger or illness or calamity, then it is your duty as a Muslim to reach out and offer help to them. Regardless of the neighbors faith.
Social Security the rulers role, the role of the of the ruler, is the is very beautifully illustrated in the story relating to Omar Abdel Fattah Rolando, the second halifa
Khalifa muslimeen momineen. And this is narrated in in Nicosia, Abdullah his book, I'll be the one yeah. Isn't that our power, but I know one day, he was patrolling Medina like he used to do in the night. And he heard this child little child crying uncontrollably. So he went there and there was his mother. So he said to her, why don't you nurse the child when this poor child is an infant his needs, you know, to be nursed in hungry, why are you not raising the child? The woman said, Well, you know, Omar man, she doesn't know him. So she said the haleiwa gives a stipend only to a child who is weaned. So I'm trying to win this child early. Now this poor child is not even two years old,
is less than two years old. And he is, you know, obviously, he's in sea suffering. So the amount of the lateral,
blamed himself, and he said, what kind of law Have you created, and that you're causing hardship to people, and he repeated his law. And he said that as soon as an infant is born, this will be registered in the state records, and a stipend will be issued from the day of birth itself. So he created a systematic change, to help all women, not only that particular lady.
The third and final part of social justice in Islam is protection for the weak against the strong. To stand against injustice in Islam is a duty. activism is not an option. It is our duty. I will say that when the famous Addison Muslim, he said that as soon as I said, if any, if any one of you sees that he will change it with his hand. Change it with your hand. If you see an evil change with your hand. If
You are unable to do that. If you are so weak, if you are unable to do that is to speak out against it, change it with your tongue. And if you are even unable to do that, then hate it in your heart. And that last stage is a sign of the weakness of your faith. So he got he
clearly said, that faith is to stand up against injustice. It's not just bring faith is to stand up against injustice. In another hand is the Prophet sallallahu Sallam peace be upon him. He's at the peak of faith is to speak the truth before the tyrant, not to be afraid of the tyrant to speak the truth before the dire This is the peak of faith. Now enjoining God and forbidding evil to recommend good and forbid evil. This is a duty This is not optional. This is a duty This is the reason why we were created Allah subhanaw taala is a condom Hi, Ron Martin. Oh Hurry, Jacqueline NASS, you are the best of people and you were created for the benefit of people. What do you do tomorrow and I will
Murphy what on how
to win and I be a Allah said that you enjoy and good and you forbid evil, and you have faith in Allah. And this isn't sort of algebra. This shows the purpose of creation of the Muslims and that is for the benefit of people, and they enjoy and good and forbid evil. I shall galana our mother and and the and the wife of our sources Allah, she said I heard also relies a lot he said, I'm saying, enjoy and what is good and forbid what is evil. Before you call and you are not answered meaning and this is in sooner nomadic. Meaning that if you don't do this day will come and Allah will not accept your prayers. If you do not enjoy and good and you do not forbid evil, that day will come when Allah
subhanho wa Taala will reject your prayers. Who they have in common. Are they allowed or underrated that also was a solemn said by the one in whose hand is my soul lies taking oath and saying something he said by the one and that's Allah, in whose hand is my soul. Either you will command good and forbid evil, or Allah will soon send upon you a punishment from him, and then you will call upon him, but he will not respond to you. And this isn't, there will be a visa sermon saying very clearly that enjoining good and forbidding evil is a sacred duty. If you don't do that you will incur the Wrath of Allah to raise your voice against evil. This is part of Islam Allah, Allah you
have been la Jara B su E, mineral Kohli Illa among Salima makanda la semana de map. Allah said Allah does not like that evil should be spoken about except by the one who has been wronged. That person should speak about it. And Allah is all ever here at all nor
what bingeable agha lon one of the great companions of Russell's Salah narrated that also relies on a solemn bs be upon him said beware of the supplication of the oppressed, for there is no veil between it and Allah. And this isn't Buhari, beware of the supplication of the oppressed, who, anybody. Now think about this. He's saying, beware of this application, the DA of the oppressed, for there is no veil between it and Allah. Now think about this. A Muslim is oppressing a non Muslim, the non Muslim is not calling to Allah. The non Muslim is calling to whatever date he or she worships, yet Allah we listen to that supplication. And Allah will punish the Muslim if he does not
stop oppressing the non Muslim and if he does not make amends for that, if he does not compensate them for that. This is Islam, even if the oppressed is not a Muslim. And even if he's not calling to Allah, obviously you will not because it doesn't worship Allah. Still Allah subhanho wa Taala responds to that supplication against the Muslims. In Islam. The principle is you always side with the oppressed person, not with the oppressor is a fundamental of of tenet of Islamic activism to always be on the side of the oppressed, which involves advocating for their groups as their allies. It also has also taught us beware of the subjugation of the oppressed, for there is no barrier
between it and Allah, no matter who they are. In conclusion, I want to say to you that social justice is a part of Islam. It's an individual duty of every Muslim, there is a structure to ensure that it happens. We are accountable to the one who knows, and it's not dependent on the state or its laws. We don't say why doesn't somebody do something we say, Why don't I do something that is the fundamental principle of social justice in Islam.
I I hope I have been clear and I asked you may Allah subhanaw taala accept this and Max mellows Romano direct clear. Any doubts that you may have in your minds was Allah Allah Allah will Karim, Allah Allah He was a reminder to Gamarra, Hamid masala wala Kumara de la barakato