Nouman Ali Khan – When You Make Judgments Between People

			I want you to go through the whole Quran with me. Join [email protected]
		

			in Alhamdulillah Allah Xena who want to start you know who want to start Pharaoh will not mean will
be he will not avacado la when Naruto Billahi min surely and fusina woman sejati Molina
		

			May the healer who Fela mobila homeopathy fellow hora de la wanna shadow a la ilaha illallah wa de
la sharika when a shadow Ana Mohammed Abdullah he Rasulullah sallallahu taala Buddha de Loup Hara
who Allah DD wa kafa biLlahi Shahid shahida for some Allahu alayhi wa seldom at the Sleeman
Catherine kathira Amma bad but in the obstacle hadiza Bala Vidal Howdy, howdy Muhammad sallallahu
alayhi wa sallam were in a short run ohmori mcdata to hover in nakoula modesetting with a local la
verdad in la la, la la la la la Latin phenol
		

			Kala Xhosa Nikita Nakula erodibility ministry Tanaka gene
		

			in a la jolla Morocco and to Abdullah manetti La Liga will either have come to me in a nasty and
Docomo be ugly in a la honey Mia can be in LA Cana Semyon basura
		

			rubbish is everywhere silly every rock Tata melissani of only Allah homophobic dander multiball La
ilaha illa Allah Hama, dynamin alladhina amanu Amina Sally heart, whatever Saville, hockey,
whatever, so many horrible I mean,
		

			last week, I spoke to you about the first part of iron number 58 of similar to NASA, NASA, which I
talked about the the instruction that he gave, that we should give trusts, to those who are worthy
of them in the La Jolla model comb and to Abdullah manetti, ilahi. And that principle, as I talk to
you about applies to personal situations like sharing secrets with friends, don't just go talking
about personal matters to just anybody. But first understand, are they really worthy of sharing that
and keeping that as a secret of trust. But it can also extend Of course, to the world of business,
the world of justice to the world of, you know, our social dealings with each other, when you hand
		

			somebody a job, they should be the right person for the job. You know, it applies to even things
like some of you are responsible in the company you work for you, you're part of the human resources
department. So you're the one who conducts the interviews for new potential candidate employees. But
you know, what Muslims do sometimes, when you're the Muslim HR guy, then you let your friend from
the masjid know, hey, there's going to be there's a job opening, I want you to apply, I'll hook you
up. Because you know, Muslims look out for each other. So you have a Christian candidate who's far
more qualified, or you have a Hindu candidate who's far more qualified, but you're going to skip
		

			them because you got to look out for your own or your fruit, you're from Hyderabad. And from
Hyderabad, to we got we got this, you know, we are you look out for your country, man, you look out
for the guy from your village, and you look out for the person from the same religion, that's not
fair to your employer, your employer puts you in that job. And your responsibility to your employer
was that you should hire the person that's qualified for the job, not the person you have
connections with. You're not supposed to shoot anybody in Muslim or not. That's not how Islam works.
You know, I've given you the silly example, before of a student of mine, I used to teach Arabic at a
		

			college who failed Muslims, and the only student I failed was a Muslim. And when he failed, he came
to me, but I Muslim, but you feel me I'm Muslim, you know? And I said, well, that Somalia calm,
you're Muslim, but you didn't do any of the exams, and you didn't take to the homeworks. And you,
you messed up. So you failed, you know? And in his mind, well, you're going to, you know, pass the
kuffaar. And you're going to get rid of a fellow believer? Yeah, I am. Yes, because that's what's
fair, because you give the Amana to those who are entrusted with it. So whatever job you have, the
moment you start giving responsibilities to those who don't, you can't be trusted with them, because
		

			of whatever bias of yours, then it's a violation of inala haohmaru, Kubuntu, aduna Mattila idea. But
anyway, more of those examples were part of the football last week. And I mentioned that I will talk
to you about the latter part of this ayah now, which is the subject today well either have come to
mean and nasty and moving in Allah honey Mia, who can be in the law can SME Ando sera. So that's the
rest of this ayah let me translate that for you. And when you judge between people, I'll make it
super simple. When you judge between people that you judge with justice. That's the phrase, that's
the first part of this phrase that we're going to talk about today. When you judge between people
		

			that you judge with justice, the first important phrase or wording in this ayah because the last
wording is very precise. He didn't say if you judge, he said when you judge. Now there's a
difference between saying if and saying when when you say if like if I go to the airport, or if I go
to this office, or if I go to this restaurant, I'm going to order that food. When you say if there's
a change
		

			I'll go, there's a chance I won't go. That's what it means. But when you say when I go, I'm going to
order this, this or this, that means you've already made up your mind, it's going to happen. You
understand. So when the law says, when either as opposed to saying in, which means if he's saying
every single one of you and me, are actually going to be in a position where we have to make
judgments,
		

			we have to judge between people. You don't have to be a judge sitting in a courtroom, to be a judge.
You don't have to be the head of the household to be the judge. You don't have to be in charge of
other people to be the judge. Sometimes you just hear an opinion, or you hear news about someone and
immediately you pass a judgement, right? We make judgments all the time. We make judgments every
single day about other people about ourselves about all kinds of situations. And so Allah azza wa
jal is now giving us first and foremost, this notion that Allah is not just talking to judges, or
court scenarios, alleged talking to every human being, because every single one of us, especially
		

			believers, in this context, believers are going to be put in a position where they have to make
judgments and verdicts. And he says, either have come from vain enough. So when you're going to make
judgments between people, when you're going to pass verdicts between people, then he says and Tacuba
loudly, and I translated this as that you will do justice or that you will make judgments using
justice. Okay, so now with this, this, this idea, and de comunidad is a little bit different from an
tadeu. And can you look at me and you'll be fair, the wording could have been much more brief on
tuxedo, you'll be fair, but unless it's an Docomo bill, and what that does, is that you will make
		

			judgments, and other people will make judgments, but they will use other things, but you will use
justice. In other words, when we pass judgments on people, there are other things at play, and
you're going to have to remove all of them. And the only tool you can use is added. Right? Because
for some people, it will be race that will be at play. For some people, it will be their own
experience that will be at play. Let's just give you a simple example. You know, a lot of people
would have a lot of free time. They watch things, you know, daytime courtroom drama, like, you know,
Judge Judy type stuff, right, and they love to watch somebody get humiliated and not heard or yelled
		

			at or whatever. But imagine a scenario where there's something like divorce court, right. And the
judge himself went through a divorce. So the guy went through a rough divorce, and he lost
everything. And now there's a court case in front of him. And there's a you know, a man and a woman
that are getting divorced. He doesn't see a man and a woman he sees he sees that woman, he sees his
ex wife who took everything. And he's gonna wreck her in this case, because in his head, it's he's
already made a judgement based on his own experience. His own personal experiences now tainting his
opinion of how he should judge this case, you understand? So that's actually him utilizing his
		

			personal experience, his anecdotal experience, as opposed to justice, but he has the title and he
can use the law, just because you're using the law. You don't have to be just just I mean, people
that have dealt with lawyers know that. They say, Well, what do you want to win? If nobody says I'm
going to learn to get justice? They say, I want to win this case. And the lawyer says, what you want
to be you want to be fair? No, no, I just want to in this case, like sometimes when you go to a
crooked accountant, they don't say, Hey, I'm going to do your taxes. They say how much you want to
pay in taxes?
		

			You know,
		

			because that the idea being that I'm going to make this work legally, there are loopholes I can use.
Our concern is injustice, our concern is getting you what you want. Right? That's our primary
concern, then you put justice aside. So sometimes we make judgments and other factors, other
motivations are at play. But Allah says the motivation that needs to be at play is justice itself.
So now let's talk about justice, because we're going to talk about it in four ways. For four
dimensions of it. The word ideal is being used. There are other words in Arabic for justice, but the
word that's being used in this ayah is Aladdin is accompanied by nanase. And Taku will add the word
		

			idol actually comes in Arabic from the word.
		

			And it was you know, in old times, they didn't have like cars with big trunks and, you know, vans
and trucks and things like that their truck was a camel, that's what they had. And you know, the
camel is pretty skinny on top, so you can't keep loading stuff on top, it'll fall off. So what they
used to do is put a bunch of luggage on one side, tied to a rope and equal weight luggage on the
other side so it can carry the whole load, because they can't if they can't put that all that stuff
on top because they don't have flat trunk space on the on the camel. So they've got to put weight on
both sides and tie together. Now obviously, if one side is heavier than the other, then it's going
		

			to tip over or it's going to hurt the camel because it's going to have more pressure on one side of
its body than the other. So the two sides have to be the same weight.
		

			To be able to walk, you understand. So one side of that when it's equal in weight to the other side
of that, that's called that Aiden. And from it came the idea of things being balanced, or things
being of equal weight of things being scaled. And obviously, you are familiar if you go to any
courtroom in the world, or any symbol of justice, if you if you even like Google Image justice,
right? What are the images associated with justice, you'll see maybe a blind lady holding a scale
and the scales balanced, or you'll see just a scale and things are balanced, the idea of things
being equal measure is associated with justice. Right? So now let's think about that for a moment.
		

			What does it means that when you and I make judgments, that we make them with justice, the first of
them I already kind of alluded to, if you have any kind of bias, if you have any kind of bias,
somebody could have a bias towards Muslims, somebody else can have a bias towards non Muslims, you
could say, oh, man, this judge that he hates, he hates Muslims. And he, you know, he went after me
or whatever, but it could be a Muslim society as a Muslim judge, and he hates Hindus. And there's a
Hindu guy standing in front of him. And he goes against him because he uses bias against Hindus to
make that judgement. So if it's a personal bias based on religion, it's a bias based on race. It's a
		

			bias based on economic class or gender or personal experience. Because sometimes in our, in our
families, you have six kids, you can't even remember their names. But you know, one of them you like
more than the other. When an argument happens. This one's you're always favoring this one. Never
that one. Why can't you be more like him? No, no, if he if there's a fight, you must have done
something wrong. Because you already have a bias, you're kind of leaning towards one of them. So the
other one gets the shorter end of the stick every time. This is a bias, which means one side weighs
heavier than the other. So you can't have justice. So the first problem with justice is bias is
		

			actually bias. And we have to check ourselves. ask ourselves, are we people of bias, I'm reminded of
a famous story of the time when Omar de la Han who served as the Supreme Court Judge, and a great
companion of the Prophet, slice alum, and Isla de la Han, who had a disagreement with the Jewish
men, and the Heller case, about some money that was owed. And they came to, you know, some assets
that were owed. And they came to our model, the other one who, and, of course, the job of a judge is
to hear both sides. So he asks both sides what happened. And so he asked a Jewish man, and he told
his story, you know, and then he turned to it and said, My auntie Ava Hassan, father of Hassan, what
		

			do you say about her son means father of Hassan, and that's a nickname. And he said, Wait, wait,
hold on, when you called him, you called him by his actual name, you call me by a nickname, your
bias. We don't want your judgment. Thank you. He left.
		

			Because he was a little bit soft, even in the way that he addressed him. Right. And they were
sensitive to that, because they understood something. They understood that even that much can tilt
the scales, and I don't I don't want to mess with that. I want to be absolutely fair. I want to be
absolutely 100% fair, can you imagine this idea that there's somehow any bias can make its way, in a
judgment that will go in my favor? That will go in my favor? And what what do people do nowadays,
when you're about to be judged? You know, in criminal societies, then you want to butter up, you
want to bribe the judge, or you want to, you know, if there's going to be, you know, dad says, I'm
		

			going to decide who I'm going to, you know, give the car to, I'm going to make a decision that night
you decide to massage dad's feet. You know,
		

			you're trying to skew the judge's opinion in your favor in some way at that point. Right. And that's
all so that's the first problem. When when justice goes away, when you are making verdicts between
people do not let anybody do you favors. Do not let anybody tilt your scales. Like, you know, a
common example of that in capitalist society in modern society is lobbyists. You know, because you
have, for example, you have a physician, who should be prescribing medication that they believe is
the best in the best interest of their patient. But the pharmaceutical company comes to them, and
gives them some free pens, and hands them a vacation package, and gives them these deals and gives
		

			them all these incentives, and says, you're going to get this much back cut back, you know, and now
they're prescribed. They didn't do their research. They haven't been done any homework. They
haven't. And don't worry about it. If there is a lawsuit, our lawyers will take care of it. The
insurance company tells them that the pharmaceutical company has so now they're they're going to
prescribe medication based on a bias not because they think it's in the best interest of their
patient. That's the first problem. And this happens in the school system with teachers. This have
you know, their their school systems in this country, public school systems, where teachers will not
		

			get a promotion, if their average grades of the kids that are graduating aren't a certain amount and
they're not going to graduate from high school. So they give bumps to their grades. So they can get
promotions. That's a by your you're not doing these kids a favor.
		

			You're ruining them. But that this is the first problem of Aladdin. And it can come in any part of
your life, you have to identify where this applies. The second part of an adult that I want to talk
to you about today is in the proceedings themselves. When there's a dispute between two people, one
person says, here's my evidence, the other person says, here's my evidence. One person says, here's
my story. The other person says, here's my story. But how many times does it happen? that somebody
comes to you and says, Man, that guy is so messed up? What happened? Let me tell you, and he'll give
you a whole story about Abdullah, except you don't know the law. And even if you do, you're not
		

			gonna call up the line, ask him, Hey, what happened? And you don't want to hear the left side. And
even if you hear the left side, you're going to go back to your friend and say, you know, what
lawyer told me? Yeah, I don't believe him.
		

			Because you already made up your mind. You already tilted on one side. So there's an imbalance in
the way that the proceedings happened. One side isn't even allowed to present its case. One side
isn't even though it will speak on its own behalf. one side's evidence isn't even admissible. And
we're not we don't want to look at you we already know we already know everything there is to know
we don't have to look at your evidence. We don't have to look at your side of things, then ideal is
gone. When you become one sided, or when you even if you hear testimony, when you hear someone say
this one said this Listen, this adult balance means Okay, they said it. When did they say?
		

			How did he say it? Why did they say what was said before what was said after it? A kid can come to
you and say oh, my brother, you know, Mr. punched me?
		

			Oh, he punched you all that said, I need justice. I have video too. And they can cut the video just
to that punch, right?
		

			I record I have my sister recorded. But wait, how did you get to record it? You set them up?
		

			You kicked them first. That's the first part of the video I didn't see. Now you don't see that part,
you see the part that you need to see to make your verdict, right? And what does media do today,
they take a clip.
		

			And then they create public opinion from a clip and you don't know what's happening one minute
before then and one minute after, then that's a lack of either, because the evidence itself is
skewed. And we're not looking at it in a balanced way. We're not looking at the entire picture. Then
the third piece other just to remind you, the first one was bias. The second one was skewed evidence
or skewed testimony. The third is when you actually make the decision when the judge makes a
decision. The decision could be either somebody should be compensated, right, their damages, so they
should be compensated or somebody should be punished. They should pay damages. So there's other
		

			damages or there's compensation. That's basically what justice does, who should pay damages? And
what damages should they pay and who should be compensated and what compensation should they get?
idle means that when you punish you way go way too far in punishing a lack of other. You know,
somebody does some small crime, and you throw them in jail for 30 years, 20 years. Does that happen
in the supposed justice system all the time? all the time? How do parents do that kind of injustice,
a child is making too much noise. And the way you yell at him for 40 minutes is way more than any
noise they ever made.
		

			And you just went way too far in punishing them for something that didn't need that kind of
punishment, overreacting over punishing the same way over rewarding someone for something damages
that are owed. You took it from someone and you gave them way, way more back in that in damages.
Right, unfair compensation over the top compensation. And by the way, when you forgive somebody
that's a subject matter different subject matter. But if you're the judge, the judge isn't allowed
to be generous.
		

			The victim is allowed to be generous. The victim can say I forgive you, or I don't want it. Right.
That's the victim but the judge can say no, no, listen, victim, I'm forgiving him. No, that's not
the judges place. That's that's a lack of other. And finally and most importantly, there's this
remarkable way that the Quran speaks here, he says and Tacuba Latin that you should make judgments
with justice. Other places he says, you know, I'm Kuma baina. Home Bhima en de la la la.
		

			So you can make judgments or Anil VEDA homie Manzil Allahu la make judgments between them. Based
based on what Allah sent down to you or be my ARCA line on the place based on what Allah showed you
the Prophet slicin of Allah is referring to the Quran itself. Allah is telling us something
remarkable there. He's making a an equivalent, a substitution between justice and Quran itself. If
you really want to be fair, then you have to go to someone and you have to go to a constitution, you
have to go to a set of rules that are not biased.
		

			Allah loves men and women equally Allah loves parents and children equally. Allah loves governments
and people equally like allies that bias towards one over the other to allow humans
		

			beings are children of Adam alayhis salam, Allah doesn't hate some and love others. Nobody can be
more fair than Allah. You know, this is why at least Allah will be. Gmail Hakimi isn't a law the
most fair of all judges. So when we come to Allah's word, sincerely coming to Allah is word, seeking
a judgment between people and ourselves or between people. And nothing is more fair than a last word
itself. That's actually the the epitome of justice. The thing is, even after all of that, Now,
having said all of that, this is the last thing I'll share with you, human beings at the end of the
day will always be imperfect. So even when two people come to you, and they bring their evidences to
		

			you, we will never find a judge more fair than the Prophet sallallahu wasallam in humanity, right,
and people come to him, and they bring a dispute to him. And one person makes their case, and it's a
very compelling case, and the other person is not a very good speaker.
		

			So they make a case when it doesn't sound very, they sound nervous, they're sweating. So they
already look guilty. But they're not sweaty, because they're guilty. They're sweaty, because they
get nervous. That's not being sweaty is not guilt. Or, you know what most people will say, I saw the
video he looked guilty.
		

			I know like, that's the that's the guilty larsa guilty sweat. You know,
		

			this is what people do. People say, No, no, look at his face, obviously, really, you can tell look
at somebody's face and send him to jail. That's what you can do.
		

			So this is this is people's perception. The prophets, I saw them. Here's two people, one makes a
really good case. One is not very good at making their case. Nowadays, what could happen? Somebody's
got a really good lawyer, somebody got a lousy lawyer, does it happen. And it could be that the law
itself is fair, what's going to be more fair than the way in which the prophet will judge them by
Allah's word, but even after he passed the verdict, he said, you know, in this in this world, you
can even get me to be convinced of one side over the other, but Allah sees everything.
		

			So it could be that Sharia is applied, for example, the law of allies applied, you know, in the law
of law, for example, you can punish somebody when you have a certain amount of witnesses. Yeah.
		

			It could be that four people get together. And so we're gonna falsely testify. Is it possible? Yeah.
And they can come and falsely testify. And now somebody is being punished. Technically shady is
being implemented. But justice isn't. So you could actually use the word of Allah to do justice to
which is why the end of this I Allah says in the law, honey, Mia will can be in Allah haka semi,
Allah, Allah is giving you really good advice. However, you should know certainly Allah, he's the
only one that has always been all hearing all seeing, meaning even a judge can only hear so much.
Even a judge can see so much. But Allah sees everything. Here's everything. And even if a court gave
		

			you a an unfair decision, that doesn't mean that this decision was is over. There's going to be a
retrial on judgment day. There's another trial coming and that one, you don't have to present the
evidence alone will present the evidence, I saw it myself. I heard it myself. You don't have to
bring a recording, it's already there. You don't have to video you have to bring the video footage,
it's already there.
		

			All of its already present. No, nothing, no small detail was left out. And then Allah will judge and
Allah will show His justice on Judgement Day. This is part one of the names of Allah, Aladdin, the
balance judge, that's one of the last names you know. And so, this ayah is giving us a very
important principle to check in ourselves. Are we actually abiding by Allah's word, when a certain
situation comes up? Are we going back to the principles Allah has given us in His Word? Are we
biased in the way that we are looking at the evidence? Are we biased in the way that we are over
punishing or rewarding one or the other? And our Do we have biases ourselves before we people even
		

			make their case? are we holding one something a grudge against the other or a favoritism towards the
other without even realizing it? You you acknowledge all of these things, then you and I can live by
this ayah where unless has either come to being a Nazi and
		

			this is not a small is not a small rule in the Quran, which is why I included in this ayah in the
mid two can be certainly a lot what an amazing advice he's giving you right now. Like Allah added
that into the IRA. What an amazing advice I'm giving you. It's not a small thing. So let's make a
big deal out of this in our lives. May Allah azzawajal make us fair in all of our dealings, and make
us people of others and make us of those who don't have to experience a retrial in front of Allah
where our unfairness is exposed. barakallahu li walakum filco Hakeem, when a funny way er can be it
with the color scheme.