Be Just In Judgement – 21 – 02 – 14
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Channel: Riyadul Haqq
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AI Generated Transcript ©
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effective listeners, Pillai,
as promised, the subject of today's speech is justice in judgment to be just in our judgment.
This isn't an abstract topic. It's something
very practical,
very relevant, and personal. So everyone.
When I say judgment,
I'm not referring so much to
legal judgment.
When I speak of justice, I'm not just referring to Graham justice or justice in law.
Rather this justice that we will be discussing today,
this judgment that we were discussing today.
Both this justice and this judgment,
are something very personal and relevant to us. Very practical, very individual.
For judgment is something we engage in all the time.
As soon as something meets our senses,
we come to a conclusion, we make a decision.
We form an opinion.
When we see someone,
when we listen to something,
when we hear something about someone
automatically,
we form an opinion, we draw a conclusion,
we make a judgement about that individual.
And this happens all the time.
And one of the things
Islam teaches us is to be very conscious and self aware.
And part of this consciousness and self awareness is that we even monitor our thoughts we are careful of what we think and what we feel. But this is a meaning of
part of the
means to
guard oneself against the displeasure of Allah. By guarding oneself against the
disobedience.
And its obedience of Allah is not just by limbs. It's not just in flesh. It's obedience of Allah is also buying tongue, by the mind and by the heart.
So just as we are careful of what we eat, what we drink, what we do with our hands and feet.
And we try to ensure that none of these actions displease a lot more that we have an equal obligation
to ensure that
our speech
does not please a law
that our thoughts
are not wrong. Our feelings are not wrong.
Only then will this be considered that
When it comes to obedience and disobedience, when it comes to hard on her arm, when it comes to virtue in sin, when it comes to virtue and vice, Islam makes no distinction between
sins
of the flesh, and sins of the tongue,
and sins of the mind and the heart. So judgment is something we do all the time,
even though we may not be very aware or conscious of it.
And when we speak of the topic of being just in judgment,
that means that we have to
ensure that anytime we come to a conclusion about someone, we draw a conclusion, we form an opinion,
we make a judgement in our minds, which we may not even share with anybody else, we have to ensure that we remain just in this judgment.
The topic of justice is vast, the topic of judgment is vast, and I won't touch upon the other aspects of these two great topics. I'll focus on just this
our perception of other people,
our views of other people,
our judgments that we make in our minds and hearts of other people, conclusions that we draw up other people,
and how we are
obliged
to ensure that these conclusions, these opinions, these views, these feelings and sentiments, even towards other people, and these judgments are just an upright
the
antonym of justice is the oppression
and boom in all its forms.
And if we
draw the wrong conclusion, or if we are unfair, and unjust, in the conclusions that we draw about anyone, or the judgments we make of them, then
this won't be an innocent sin, we would be guilty of them towards that purse.
Justice is something which is central to many of the teachings of religion.
In fact,
the entire universe
people speak of the constants and the laws of the universe, the universal
constants and laws
on which the universe is founded, what Allah mentions one of these constants and laws, and one of the foundations on which the universe is actually founded, and that is justice and bands and equilibrium.
A lot stays in sort of the rock man of rock man, Adam and
Adam obey.
Spam, when much more sugary yesterday was the modifier, how old are the Nizam? Allah, Misa demon was in the middle of this? What are those little knees?
here Allah I'll translate Allah sees a rock man, the
Gracious one.
He taught the man He created man. He taught him speech.
Then Allah says,
the sun and the moon are by precise calculation.
Pamela, the sun and the moon are by precise calculation.
What much more Chevrolet is to them.
And the plants and the trees, prostrate to Allah. That's one meaning and the other meaning is and the sun and the stars and the trees prostrate to Allah.
Those of you who know Arabic You may be surprised and much, much more luxurious Japan does mean star but in this context najem refers to that which grows from the ground.
So plants and trees or it could be stars and trees. The stars and trees prostrate to Allah.
Love and says what's the matter of our high water and the sun and the sky?
law has raised it
and a lot has established a means on the scales of justice.
Why?
A lot of optimism so that you may not transgress in the scales of justice.
Walking wasn't a bit like this.
What are the two Misa
and establish
the scales
or the weight with justice
and do not
cause a shortfall in the scales.
Now
that law speaks about the earth and the fruits of the earth. One may ponder that, how are these verses connected?
In one in the same context, a lot of speaks of
the stars, the trees,
the heavens, the earth,
the sun and the moon.
And a lot all sorts continuously, in the same context speaks of justice and Nizami Zan, Misa this word is repeated again and again.
So what's the connection, it's very simple.
As a last things,
the universe
its laws and as constants are amazingly precise,
the orbits of the sun, the movement of the heavenly bodies, the orbits of the sun and the moon, the orbits of the earth, the positioning of all these planetary bodies,
their equidistance their distance from each other.
All of this is by precise calculation
any closer any further.
On Earth, if we went any further from the sun, there would be no life on Earth. If we would be any closer to the sun, there would be no life on earth.
The earth is perfectly positioned for life.
The sun and the moon are perfectly positioned to provide gravitational pull
lines, the reflection of light, heat and warmth.
And the moon actually has an effect on the plant on the earth tides, even plant even plants.
So as Allah says, the sun and the moon are by precise calculation.
And a lot also speaks of the scales of justice, Misa, Misa the balance the balance, because the whole universe is based on balance on
precise calculations on an equilibrium.
If there is the slightest disruption
to this balance to this equilibrium, what will happen what will happen there will be an
anarchy in the universe,
college mayhem destruction
in this context of the heavens, of the earth, of the sun and the moon, a law speaks about justice on earth. And the last days established the scales of justice when you weigh weigh justly when you measure measure justly.
The connection what's the connection the connection is very simple. Since the universe is founded on justice, on balance, on equilibrium, on fairness, on equality,
then, an any disruption to this balance and equilibrium will lead to destruction, Carnage and mayhem in the universe. Similarly, on Earth, a laws laws, the relationships that Allah has placed between mankind this relationship, in fact, the very survival of mankind depends on balance on equilibrium and justice. Wherever there is an absence of this balance, wherever there is even the slightest disruption to this justice, to the spanners to this quality to this equilibrium and balance than there is Anak.
And that's reflected in the cosmos. It's reflected on Earth. This is why justice and balance fairness and equality are concepts that are core to the teachings of the law. And is that a source of the law
fairness and
fairness to each other.
Justice, in law, in relationships in dealings and judgment
even in trading in buying and selling
many of the laws
that forbid
things such as labor and certain types of transactions and trades as we covered and get that was occurring especially in QA w in the commentary as I mentioned then there are two major principles
of Riba.
Virtually all the transactions of Islam
complex as they are
prohibitions in financial transactions in trains in dealings in Islam boil down to to just two core concepts, rebar, and
and both rebar. rebar means
unjustifiable,
excess or increase, and the hurdle means unjustifiable loss or risk. And both Riba and hurdle boil down to one single issue, justice, if it's just it's permissible, if it's unfair,
it's not permissible. And remarkably, when it comes to being fair and unfair, in financial transactions, the decision is not left to the two parties
a lot and is the source of the law it was to make that decision.
So
when it comes to
transactions of usury, a lends to be B pays back with interest. It may be extortionate, both are content, B may not like it, but B is in a position of necessity,
and is compelled to borrow, but they are both content, both content and consenting to this transaction. But alarms are the source of the law legal system say it's so the concepts of justice in these transactions is not about the contentment and the satisfaction and the pleasure and the agree ability, or the consent of the two parties involved. It's what Allah and His Messenger sallallahu alayhi wa sallam declared to be just on just so it's apparent Allah when two people buy and sell, borrow and lend
a lot of salsa, love it, who sell them ensure that the scales of justice are established, and balance and equilibrium and fairness are all established in the simple transaction.
So this is the concept of justice is core to many of the teachings of Islam. And like I said, it's a vast topic, I'll concentrate and focus on just one aspect of justice, which is how we view each other, see each other, perceive each other, form opinions about each other, draw conclusions about each other. And as a result, what we feel towards each other.
And it's something we do all the time repeatedly every single day.
We see someone, we draw a conclusion, we form an opinion.
We make up our minds.
We make a judgment.
We hear someone we even hear about about someone who's absent and we form an opinion. It's something we do repeatedly almost unconsciously, automatically. Yeah, Allah and is a source of the law. It was seldom tellers, even in such a simple, regular, almost automatic thing, we have to ensure that we remain just
justice last panel horadada essays in the law here are more common
than being a Nazi and will be added in the law.
In the law, Ghana's semi
last parameter without essays, very alarming structure, that you return items of trust to that.
And when you judge between people, align structure you that you judge justly
beautiful, very beautiful is that which law imparts to you as advice?
very alive is all hearing or seeing
now
When it comes to perception of others when it comes to drawing conclusions when it comes to making judgments, as I said, when I say judgment, we're not talking about legal judgments. We're talking about simple everyday conclusions and judgments and perceptions that make them have and hold and harbor about people. We have to make sure we have to ensure that we are just
as humans, we have a tendency to be unfair
when we
make judgments about ourselves,
unfair when we make judgments about others, hmm. When it comes to ourselves,
we are very unfair.
We see ourselves as being pious, as being good.
as being noble and virtuous.
We make excuses for ourselves.
Often we see the best in ourselves
and our loved ones.
We are generous in our consideration in our lack of judgment. We are generous in our fairness,
somewhat so that we become unfair. When it comes to others, we apply double standards, different standards. We are unjustly harsh.
We never apply those standards to ourselves or to our loved ones.
We are always making excuses for ourselves and our friends and our loved ones. We never make the same excuses for others.
we entertain them harbor good opinions of ourselves and our loved ones, but never of others be the strangers or enemies. Yes, Allah His Messenger sallallahu alayhi wa sallam teachers to be upright, balanced and fair, regardless of who we are making a judgement about
in
a virtual sort of
last parameter, Donna says, Yeah, you're Latina, Armando como, Amina.
Shahada, Linda, oh believers be establishes of justice,
Shahada and the law witnesses for the sake of Allah,
one or other unforeseen
even against yourselves
or anything,
or even against your parents
or will occur when or even against your relatives.
Last age when it comes to judging yourselves,
be just be just in your judgment.
Even if it means that justice that just testimony is against yourselves or your parents or your relatives. Imagine how difficult that is.
Being just against yourselves means if you have to admit that you are wrong,
admit that you are wrong.
except
we're all human beings. We all make mistakes. No one's perfect.
We always change our views.
We always retract
may not always retract. But
we should. If we were wrong, we were wrong. If we were wrong in a deed, In a statement, in a decision
in our treatment of someone
we were wrong. We have to accept that.
It doesn't make us any less.
It doesn't diminish us. It makes us better as individuals.
We're only human.
And in our desire to seek perfection and appear to be perfect. We end up appearing to be fools.
So even though we are wrong,
we are adamant and insistence that we are act merely to save face and have that last panel down I say the sort of loss of the law highly seldom sees in the above the rigidity ilahi and
indeed the most resented the most detested person in the sight of Allah is
an argumentative, stubborn, obstinate purse.
Allah says in the Quran, speaking of an individual, without feeling the pillar, that is the to be
one of itself.
But when it is said to him fear Allah
arrogance in sin Caesars
First of all, john them. So john is sufficient for
an evil abetting, it says evil a paving it says evil and abode it says for him. What's the meaning of wanting to set to him? Fear Allah.
arrogance in sin Caesars and
this has many manifestations one manifestation is as follows someone does something wrong or say something someone is guilty of some wrongdoing.
So when that person is reminded and it's said to him fear Allah
rather than accept their fault, acknowledge their mistake, accept their error.
Their arrogance takes over.
And that arrogance is extremely sinful. Because that arrogance prevents them from accepting their fault. And they compound their mistake. They compound their problem. They compound their guilt, by refusing to accept and in their arrogance, they become even more sinful, more aggressive, more argumentative,
continuing down the road of sin.
last panel Adana says what can be said of such a person. First of all, gentlemen, gentlemen, section 40. Because when a person is told fear Allah, and that doesn't make them stop.
Rather, they become they're not worried about
their sin.
I'm sure we've all we've all been in situations now situations ourselves, or we've seen others in situations where, remarkably,
their sin or their crime is of this magnitude.
And if someone tells them
stop doing that, or fear law,
they can't see the great crime that they have committed or the great sin that they have committed. All they can see is how you are speaking to them.
How dare you speak to me?
Don't you know who I am? Who are you to tell me?
That is a prime example of what you are dealing with the pillar is that when it is said to him, Fear Allah, arrogance and sin seizes him.
So we have to be just even against ourselves.
If I'm wrong, I'm wrong. I accept that I'm,
in fact, universal, or in a in a set of verses of the Quran. In Namsan. At Calcutta, we'll be happy to be in a nursery Morocco Allah. Allah subhanho wa Taala says, indeed, We have revealed the book to you
with truth
so that you may judge between people with what lasha
according to some narrations, the backdrop to the revelation of that verse is that
briefly
a Muslim, committed the crime of theft.
And then he pinned the blame. When he when he feared being caught. He pinned the blame on a Jewish neighbor.
So one neighbor was burgled
and
a neighbor someone was burgled.
Soon, suspicion fell on an individual.
And he was actually brought before to sort of law sort of the law legal center. And he was one of the neighbors. So he protested his innocence. Others defended him.
Of course, many of them didn't know they merely assume that because of a good character, he hadn't committed that particular crime. Some of them may have been aware. In any case, he was defended. The Prophet sallallahu alayhi wa sallam
exonerated him,
and there was a culprit. So that same individual who was guilty,
but who managed to extricate himself from blame. He pinned the blame on a on a Jewish name.
So the Jewish neighbor was blank.
Pamela, Allah has the power to reveal these verses of the Quran. And according to some of these narrations, the Prophet sallallahu alayhi wa sallam publicly stood up.
And even though previously, the Jewish neighbor had been blamed for su de la honey Salatu was Salam made a public retraction
by the command of a lot of religion, in favor of the Jews,
and against the Muslim
who then fled from Medina and went to the pagans. And
so
here, two things remarkably versatile. Lucha de Salatu was Salam. After all, he was a messenger of Allah, He stood up, and he made a public declaration of retracting his former judgment and making a new judgment. He was a messenger of Allah sallallahu alayhi wa sallam, and yet he felt no reservation in standing up publicly, and making a retraction for public retraction.
So, if we are wrong, we are wrong
on our success, or our parents or our loved ones,
we are very favorable in our judgments to ourselves when it comes to ourselves, our families, our loved ones, and yet we are unduly harsh with others. Even though our last panel Donna says it should be exactly the same. Whether you're judging yourself,
drawing a conclusion about yourself, making a judgement about yourself or your loved ones or your family members, or an enemy or a stranger. It should all be the same, you must remain just.
And that's exactly how I saw the last little alarm it was how he taught us how about on the last one.
This is why in the
last panel without any sort of remorse in that episode when you shut off the alarm.
He tells the believers that when you first heard this room
recently, as many of you are aware, we've completed the study of radical movement in Chateau de la and how the very long studies in which she speaks of her ordeal of being falsely accused of adultery.
And how Allah
cleared her name with the revelation of the
it was a major episode in the life of the Prophet salallahu alaihe salam
and referring to that in a verse of sort of unmoored last names. Lola is submitted to move London on menara to be unforseen
will be why it wasn't too that when you heard this, I when you heard the shroom
believing men and believing women did not think good of themselves, and say this is a clear lie. This is what's being referred.
And this is illustrated by a story of what you put inside of your loved one and his wife. And according some narrations, another companion or even the character of the loved one in short, one of the companions namely, what you built inside of the loved one was with his wife, she said to him
Have you heard
what people are saying about Safari?
And
the alarm
people are saying that this is what happened. So uh, what you will I'm sorry, it'll be a lot mindset to her.
Would you
ever commit this sin?
She obviously protested
them and
she was shocked by the suggestion that she would commit that sin.
So will you build inside either the alarm said to her would you commit the sin?
She was shocked at the suggestion and she protested, then
so will you will inside of your loved ones success replied to her was found later minkee than Arusha is better.
See what he did.
And this is exactly what the Koran tells us to do.
Before we draw a conclusion about anybody else
Before we pass judgment on anybody else, before we form an opinion about anybody else, let's look at ourselves.
And let's be just,
we should apply the same standard to others as we apply to ourselves. If we are fair with ourselves even favorable in our judgment,
if we give ourselves leeway, if we make excuses for ourselves, if you make the if we think the best of ourselves,
then why can't we think the best of others? Why can't we make excuses for others? Why can't we be favorable now judgment towards others?
And what can Why can't we just in that, we look at ourselves and we say to ourselves about ourselves, I wouldn't do this. So if you wouldn't do it, what makes you so holy empires, that you wouldn't do it? And won't make somebody else so terrible and evil that they would be? They would?
Why is it so distant for you?
And yet so possible for them?
In thinking along these lines, we actually met, we actually commit sin a Pomson.
So why didn't believe in men and believing women think good of themselves? And this is a question, would you do it?
Would your loved ones do that? Can you imagine yourself doing this? Or your father or your mother or your brother or your sister? Or your daughter or son?
If you can't
contemplate such a thing for yourselves and your loved ones?
Then how can you imagine such a thing for somebody else?
See, the beauty of that?
simply says, when you heard this rumor, why didn't think about yourself first?
Because when you think of yourselves,
you would never accept this allegation about yourself or your loved ones. So why should you accept it for someone else? And that's exactly what will you will inside it'll be a lot more ama said. He said, Would you do that? No, well, actually is better than
and End of discussion.
If we can be so favorable in our judgments about ourselves, why can't we do the same for others, but unfortunately, we we have this tendency of assuming the worst about others, and accepting only the best about ourselves and our loved ones. And that's completely however,
just as we think good of ourselves, or we are balanced in our view of ourselves. We should be balanced now view of others we should think good of us.
I've mentioned before that fairness,
good treatment.
In many systems of law throughout the world,
even from now,
certain violations are considered violations, but others aren't. So in many systems of law, if you violate someone's rights to their property, you you attempt to deprive them of their property. You robbed them of their property. You robbed them of their wealth. And that's a crime.
If you violate someone's person, by hitting them, whether it's physical abuse or some other form of depraved abuse,
it's physical, it's considered a violation. It's punishable, it's a crime.
But rarely in systems of law throughout the world, is verbal abuse considered abuse?
Is it considered a violation?
And only now with the advent of psychology,
and psychiatry
are people beginning to recognize the damaging effects of emotional abuse, verbal abuse.
But law is a source of love Eileen, for some of them, have prohibited all forms of abuse 14 centuries.
And Islam has recognized the dangers and the harms and the damage of all of these forms of abuse, not just physical, but verbal, and not just verbal. Look how far along is that?
Soon Salalah alayhi wa sallam.
Rasulullah sallallahu alayhi wa sallam has taught us
that the sanctity
of another person's Well, sorry, the sanctity of another person doesn't just extend to his blood
or his wealth and property, or his body.
the sanctity
of a motmot in Islam, extend all the way to our perception of him.
If you if you injure him,
if you kill him, you have violated his life.
If you injure him, you have violated his body. If you hit him, you have violated his bottom. If you
deprive him of his wealth, you have violated the sanctity of as well.
But the Prophet sallallahu alayhi wa sallam goes further, and he says, if you think ill of him, you have violated his sight to see all.
And
how does he demonstrate this? Listen to the following headings and delight your man even imagine, to learn how to relate to Ethan Simon, from seeing them Abdullah Omar of the Allahumma he says, I saw the Prophet sallallahu alayhi wa sallam performing the laugh around the gap.
And while stirring the laugh around the gamma
Prophet sallallahu alayhi wa sallam was saying
ma
ma ma
ma ma ma ma ma ma ma chromatics.
The acaba
Hope you all you and how pure is your fragrance? How great are you?
And how great is your saints?
That's by Allah.
In whose hands rest the soul of Muhammad sallallahu alayhi wa sallam
by law,
the sanctity of a believer
is greater in the sight of Allah and the sanctity of life.
And what's the meaning of the sanctity of a believer?
Prophet salallahu alaihe salam says, his wealth and his blood. What and the rule number he loves here are and that we do not think anything of him except good parts of the sanctity of a believer which is greater
in the size of a law than even the sanctity of the garba is not only his wealth and his life and his property, his blood, but that we only think good
if we think ill of another belief.
And if we fail to think only good often, then we have actually violated his fantasy, which is greater than the sanctity of the gabay itself.
That's how fart lungs of salsa llama It was so long ago in
preventing the violation of another purse. It's not just physical. It's not just material. It's not just wealth. So even what we actually think of
and that's why the last panel data season sorted out Yeah, you had nothing and then he walked through the middle, in the back of London. What are the justice? What are you doing back to combat?
As I mentioned a few weeks ago, the verse ends with cannibalism.
But the verse that ends with cannibalism begins with the prohibition of thinking bad about someone
or believers, does not.
Or believers abstain excessively from speculation from conjecture, for indeed some instances of conjecture, arson,
and then Allah says do not investigate, don't search for each other's faults, and do not back by to one another. Then Allah compares backbiting to cannabis.
In another hobby related by mum hardeen, Mr. Muslim, to learn about a school of law, some of the law or some of them says you're more than the fitting of them.
What else
So what are
what are what are the hazards? What are what are the boo boo about the lucky one?
Prophet sallallahu alayhi wa sallam says beware of
conjecture. Beware of speculation.
Indeed, speculation is the greatest lie.
When he says, Do not
eavesdrop.
Do not search for one or the spots.
Do not
under cuts or harm one another.
I'll explain in a moment, do not be envious of each other.
Do not hate each other, and do not turn your backs towards each other. And be brothers as believers sorry, be servants of Allah as brothers.
commendations, so many different things, he ends with people turning their backs towards each other, which means absolute enmity.
Before that, he says, do not hate one another.
Before that,
do not be envious of one another.
Before that do not undercut one another will try to harm one another.
And before that, do not search for one another's faults and do not eavesdrop. There's a very beautiful progression. But before all of that sort of saw the last and the law highly or seldom says, beware of suspicion, beware of conjecture. It all begins in the mind.
Before we see actual enmity, and violence, before we see hatred, before we see envy, before we see the effects of that envy, before we see acts of searching for one another's faults, before we seek to see
and witness investigations and eavesdropping before we see people trying to harm one another and undercut one another. Before all of that its origin is the mind when we first indulge in conjecture and speculation about each other. And we do not think good of each other. That's the very beginning. Same in the same in the
in many teachings, you'll see parallels between the words of the Koran and the words of the Hadith.
So Allah says in the Quran, the verse that ends and cannibalism begins with
abstaining excessively from conjecture.
And speculation. In this heavy thing, which he mentioned so many harmful sins, the province of the law, my legal system begins with the word ear.
Beware of conjecture. And speculation, for the greatest conjecture is a greatest lie. This is when we
are suspicious of one another, we do not think good of one another, we think ill of one.
And the other is all very clear, what's the meaning of what out and just you do not undercut one another
or do not harm one another. This is again related to trade. So dinar just means bidding.
So it doesn't mean bidding, it means causing a loss to one another. This is often done in bidding in auctions, or in any sale.
So the perfect example is bidding. People are bidding.
Someone has no intention of buying.
But for malicious reasons. Or for reasons of profiteering, they make a bid merely to artificially raise and inflate the price.
And in doing so the person bids higher.
So this is inflation of the bidding price. It's completely wrong. What are the know?
And examples of this are in normal auctions
where someone goes along, they have an interest in the sale being made. Either because it's their sale or its sale Connect someone sale off someone connects to them. They have no intention of buying themselves. And they have nothing against the individual that other individual has bidding. But they have a personal vested interest in seeing the price inflated. So they'll bid themselves or they'll get others to bid for them. Anyone who bids merely to inflate the price has committed the sin of dynatrace
And sometimes they have no vested interest, their only intention is to harm the other individual that I don't want to, but I want to make sure he pays through the nose for it. So you just raise the price. And it's done artificially meaning to inflate the price. So the the person pays more. That's the largest. And it's completely wrong. And people say that this is quite common on websites where people bid and there are auctions, and even small items. So the seller opens another account, and pretends to bid for the same item. While it would fall perfectly into the description I've done.
So while at an audition, do not undercut
or harm one another.
But before all of that sort of loves them, the law might even send them says beware of conjecture, speculation, thinking good of another person.
That's how just we have to be we can't think ill of
the conclusions that we draw the perceptions that we have the judgments that we make of one another.
It's something we do all the time. How often is it that we hear something about someone? Do we ever stop, either to research, investigate meaning, in a good way to verify the facts, ascertain the truth, find out the truth, listen to this person's side of story. We don't we just accept whatever we hear whatever we read, and that's our conclusion. That's our judgment. That's what we believe and perceive of them.
And that is not permissible.
And nor is it the case that we are to investigate everything.
So the lowest tier is where people believe that Oh, it's okay. We can just believe whatever we hear about some, learn about someone,
then there's a gradual improvement. And the improvement is Oh, no, we must find out the truth.
But that's still not what love is, or the source of the love and ecosystem teach, even though we make your own honestly think it says,
Islam doesn't teach us that don't draw a conclusion. Don't make a judgement. Don't form an opinion about someone until you've investigated, you've researched, you've ascertain the truth, you've verified the facts. No, that is not what Islam teaches us, even though many of us actually believe that.
So what are the verse of the Quran in which Allah says in Surah puja? Yeah, you're living in Japan, first on benefit in front of a
Golden Buddha,
to madami all believers, if a sinful person comes to you, with some news,
then ascertain the truth verify the facts. Establish the truth,
lest you inflict harm on someone on a people without realizing, then you become remorseful and regretful over what you do.
So there's that verse which clearly tells us for the begin, establish the truth, verify the facts.
In another verse of the Quran, Allah subhanho wa Taala says,
it used to be the law for tobiano while at
a coma ceramah less than one minute, una de higher to dunya for in de la himani McCarthy era cassara cocoon to me from the law.
Again, in that verse in law says, Oh believers when you travel, establish the truth, verify the facts, ascertain the truth.
And do not say to anyone who casts you said, that you are not to believe
seeking
the wealth of the world we live. Verily, Allah has treasures of wealth. Men
indeed, you alight this before sort of lash artist showered his favor upon you for the young. So therefore establish the truth verify the facts in that verse a lot also says verify the facts establish the truth. So isn't that what we should do? Before we form an opinion before we pass judgment on someone?
No,
because these verses are related to
a certain category
in our
won't go into the details of the verse of both verses. But very briefly, the first verse of sort of Jonathan which Allah says, if a sinful person comes to you with some news,
then establish the truth verify the facts less you inflict harm on someone.
This has to do with
when the Prophet sallallahu alayhi wa sallam sent someone to collect payments from a particular tribe.
There was some enmity between this individual and that tribe from before. So he feared going,
so he didn't actually go, and he turned back and falsely reported to the Prophet sallallahu alayhi wa sallam that the tribe is refusing to pay, which was a sign of rebellion. So the Prophet sallallahu alayhi wasallam summoned the Sahaba of the lover and who instructed them to march against them.
This would have led to a bat.
So Allah revealed the verse of the Quran, saying, if a sinful person comes with some news, then establish the truth verify the facts, lest you inflict harm on
another question. Less than one says Haha, but the verse says if a sinful person comes, what about if the person is not sinful?
So if it's someone trustworthy
IE my friend,
so
our loved ones our friends are always truthful and trustworthy
and others aren't.
So what about if someone
who is not so fast someone who is not sinful comes
in, in the Quran, this is known in Arabic in the seed and Hadith, this is known as something called Baden B.
Which means the clause here of sinful is coincidental, not conditional.
Don't it's up to you like
let me give you an example. There's another verse of the quran quran which Allah subhanho wa Taala says, When I took Rahu for the article, in
what I took Rahu a model in a sauna
do not compel your main
to prostitution
if they in the hustler
if they seek chastity.
So apparently the verse means that if you're made girls, this is in reference to the time of the Sahaba of the Allahu
if you're made good if your means
seek chastity, and do not compel them to
prostitution.
See, they had maids. So, um, slave girls. So there were some people who would compel their slave girls to prostitution and their main street prostitution, they would pimp them
so the Lord revealed his verse of the Quran.
And the wording is what are totally who they are to come in a sauna, and do not compel your maid girls, to prostitution in if not the hustle, now, they seek chastity.
So what's the inference of this verse? The reverse inference of this verse is that if they don't seek chastity, then that's fine.
Then you can compel them.
But no, because again, in order not the hustler is played on it.
There are the the claws if they see chastity is coincidental, not conditional. Why? Because this verse was a reference to that particular incident, where there was an individual who had made, he was compelling them to prostitution, and were still those maids wanted to be chaste and virtuous. So it compounded the sin. So because this verse was a reference to that particular incident, and it was a back, that was a backdrop to the revelation of this verse, Allah mentions, if they see chastity is referring to a particular group, a particular incident, but the clause is not conditional. It's coincidental, referring to that particular incident. So regardless of whether the made girls wish to
be chased
They do not wish to be chaste and virtuous, no one have the right to compel them to adultery.
So the clause is coincidental, not conditional. Similarly here, when Allah says injure a come first,
if a sinful person comes to you with some news, then established the truth. Again, there is no reverse inference here, because a lot of speaking of a particular incident, that individual who came and falsely reported sort of sort of muscle alarm it was on them was mine. So since he was a facet, and that story, was a backdrop to the revelation of this verse, and he was sinful, Allah mentions it. But similarly to that verse, the clause is coincidental, not conditional, regardless of whether the person is sinful or truthful.
If they come to you with some news, then establish the truth. Verify the facts.
That's one thing we have to understand about this verse and the other verses, when, how about the alarm and when they went out on a journey, they met some people they claim to be Muslim, as Harbor, we're not convinced because of certain things. They ended up fighting with them. And eventually people were killed, was a very tragic incident. And Allah
severely reprimanded those companions of the Allahu Akbar. And one of the, what does the law say for the young, establish the truth, verify the facts. Now, in both of these verses,
there is something very common and prominent, which is that the profits, the love, and even with some of them, and this habit of the alarm, were called upon to make a judgment, they have to make a judgment.
And that judgment was very practical.
And it was urgent.
That's why Allah says to them before you make a judgement, you must establish the truth and verify the facts. They weren't simply thinking about someone is he or she good or bad, that the Prophet sallallahu alayhi wa sallam had to make a formal decision about something for which he was responsible. So how about all the love, who had to make a formal decision, which was related to battle, which was related to life and death, in these pressing circumstances, they were commanded by law, establish the truth, verify the facts.
Because it directly concern where and when something is not directly connected. A person is not concerned with it, then
a lot doesn't say go and investigate. Establish the truth, research, verify the facts. Now, what does the law tellers, unexplained This is the third tier This is that this is the true teaching of Islam, which is
that you should only verify the facts and only try to ascertain the truth. where you are, it concerns you one.
It's connected to you, you are responsible. It's part of your responsibility, and you have to make a practical decision.
If these conditions don't apply, then you are not even it's not even lawful for you to talk about it.
Or to become involved in it.
Example, what happened with me in a shadow of the alarm,
meaning a shadow of the alarm, and I was falsely accused of adultery.
This is a perfect example. Because often what we need is a shot of the lover and how was the wife of the Prophet sallallahu alayhi wa sallam. Her father was a worker. Cynthia could have the law. Why wasn't she a public figure? Of course she was. She was a public figure. Her husband was the Matt was the Messenger of Allah. Her father was the director of the law one.
One could argue that didn't this episode concern the whole community? In a way it did, apparently, because people could extend the argument and say, Well, she is the wife of the messenger sallallahu alayhi wa sallam who is the lead, who is the Prophet. Her father is at a severe who is the prophets First Lieutenant.
The second in command, the most prominent Muslim after the Prophet sallallahu alayhi wa sallam. She comes from a prominent family. She is the Messenger of Allah, his wife.
What concerns her concerns him What concerns him
A whole community. So we have a right to know.
If our prophets wife, sallallahu alayhi wa sallam is sinful, then do we desire such a sinful wife for our leader for our Prophet?
issue remains in the household. If she is unchanged. If she isn't virtuous, then this concerns all of us because it impacts on everyone at us. Anyone could have extended that arguments. And apparently all of these arguments seem implausible. Yet Islam does not entertain any of this.
It doesn't matter if she is a public figure. It doesn't matter if she is the daughter of a public figure. It doesn't matter if she is the wife of the leader. It doesn't matter if she was the wife of the messengers, Allah Allah.
Allah says, in sort of more, what Allah is submitted to move, Buta Maya Kunal Anna, an ethical dilemma Bihar The Satanic Ahava lien, why wasn't it? But when you heard this rumor, why didn't you say
it is not even lawful for us to speak office?
May you be glorified on law. This is a great allegation. And
this is the true teaching of Islam. When you hear something about someone, when you see something, it's not lawful for you to draw any conclusions. It's not lawful for you to make any judgment. It's Haram.
As a last easier, it's not even lawful for them. It wasn't even lawful for them to speak of it, to discuss it.
Because it didn't concern them. So then how do we reconcile the two verses? In the one case a lie is telling us? Why didn't you think good of yourselves and dismiss this? Why didn't you dismiss it and refuse to even discuss it and say, it's hard for us to discuss it. And yet in the other verses, Allah says, verify the facts ascertain the truth. So which of the two apply very simple in virtually in most cases, for most people, this applies, it's not lawful to indulge in it, it's not lawful to entertain it, it's not lawful to speak of it or to discuss it, it has to be dismissed. But only time when a person can take it on board.
Verify the facts, ascertain the truth, research, the matter is where and when it concerns them directly. And it's in their jurisdiction, they are in a position of authority, and they must do it. Examples are
the husband,
the wife, in the case of the husband,
the Father, the mother,
more even the younger brother.
I gave this example a few weeks ago.
if, let's say, the older brother of a family, the elder, the older brother
commits a sin. Let's say he's accused of committing adultery.
And he's married
and the father is alive.
Even if the father wasn't alive?
What connection does this have with his younger brother?
What connection does it have?
What rights does the younger brother have over his older brother in this regard? What jurisdiction does he have?
What can he do?
Even if you found out all the facts, what could he do?
Nothing at all.
It doesn't concern him It concerns a wife because she is directly impacted by this.
And if the father was alive, the mother was alive of this older brother, then the father and the mother would be involved because this is their child. And this is exactly what happened to the Prophet. Some of them are highly or some of them
who mattered. Only the Prophet sallallahu alayhi wa sallam his opinion mattered on this issue, and the opinion of the for the alarm her father, and hammer the moral man of the alarm. No one else.
Prophet sallallahu alayhi wa sallam merely sought consolation and reassurance from others but nobody else
Was may have the permissive bit had the
authority to go and investigate and research, even though
plausibly, as some would make the argument, it concerned all of them. In reality, it didn't. That's why Allah said,
Why didn't you
simply say when you heard this, that it's not even lawful for us to discuss it. The people of Medina weren't told go and verify the facts and ascertain the truth. If, because it concerns your mother off, after all, She is the mother of the believers, it concerns your mother, the mother of the believers, it concerns the wife of the prophets of Allah it sent them. This arguments we can make for anybody, if we wish we could extend this argument to anybody in the world. There's a claim that there are only six degrees of separation. And between two individuals, there are only six points of contact and in between any most people on Earth
Theory of six degrees of separation. So one could argue that well, you know, there's only six times removed. So every single individuals affairs anywhere on Earth concern.
The last panel who
didn't allow them to investigate or research this, a lot. sinker said you should, why didn't you say it's not permissible or lawful for us to speak of it, even though it concern their mother? On what mean? Chateau de la ha ha. So this is the teaching of Islam.
You are not to involve yourselves, you are not to indulge in any such discussion. You are not to engage in any such discussion. You are not to even entertain these thoughts. Even when you hear these. Anything you're supposed to dismiss and think nothing but good of the individual. This is the meaning of personal one
of entertaining a favorable opinion.
Only those people who commit concerns directly are they to form an opinion, draw a conclusion and make a judgement. And even though they are required to make a judgment, they can't be judgmental. Allahu Akbar,
who could be a man of greater passion and jealousy. Who could be more protective than the sort of law some of the law it wasn't
Saudi Arabia law one, who was the leader of the hazards try?
How about the law who told the Prophet sallallahu alayhi wa sallam or prophets of Allah?
Allah and made a few harsh comments regarding a particular issue.
So the Sahaba of the love told the Prophet sallallahu alayhi wa sallam or messenger of Allah.
They were trying to explain Saturn's position. That said, He is known amongst us he's a man of immense Lee, later, a man of immense jealousy and passion and protectiveness. He's he is a man of such real.
In Arabic You can call your leader or leader in most Asian languages we refer to as a hater. But both pronunciations are correct, available here. So he's a man of such
that in his entire life, he has only ever married a virgin.
And
people, he is so passionate and protective, and people know the extent of his era, to such a degree, that if he has ever divorced a woman, he has only ever married a virgin. And if he has ever divorced a woman, no one else has ever dare to marry her after him.
So the Prophet sallallahu alayhi wasallam said to this, how about all the love? Do you marvel at the layer and the protectiveness and the jealousy of Southern Nevada that know that I am of a greater Vieira than him, and Allah is of a greater VEDA than me.
So who could have been a man of greater Laila and passion and protectiveness and jealousy than the sort of lust and the love?
Yet, when he spoke to an Chateau de Allah?
He sat before and he said, Oh, are you sure? Such and such a thing has reached me a lot, but nowhere in the narrations of the Hadith is it mentioned that he even explicitly mentioned the words he simply said.
But better than he Anki cada waka our Ayesha such and such has reached
He did not even mention the words
and imagine his composure he sat down in front of her. And he began by saying, praising Allah and glorifying his name. And then he said to her, yeah, Arusha oh and she even took that name. But better than Yankee Kava Kava such and such as regionally about you.
fit in contemporary atom faceva
if you are innocent, Allah will declare your innocence. When country eliminativism been faster fit in LA to be LA for in the lab the data in a la de la la. But oh Anisha if you have committed a sin,
then repent unto Allah seek His forgiveness. For when a servant repents until alarm seeks forgiveness, Allah turns to him in accepting their repentance. He was the husband. He was the Messenger of Allah, the Most Generous and passionate of all people, the most protective and yet with such composure, such decency, such compassion, and such a non judgmental nature, did he speak to his own wife?
encouraging and telling you if you have committed a sin than repentant?
He would it directly concerned him. And he was saying that even if it was true, that's what he would say.
Law. What right does it give anybody else to judge them? Even if they have committed the same? Doesn't? If we commit the same sin or anything remember, today's discussion is not about adultery. I'm just using the example of woman what meaning all right Sharia law and how it could be absolutely anything.
If we had done what somebody else has done, how would we wish to be treated?
What we want to be treated as we are treating them
being judgmental, Allahu Akbar, Manohar de la relates to these
very unique Hadith this because of all the major books of Hadith, and none of the other authors have actually recorded this video in my Muslim
in history, Mr. Timothy, Mr. Massey, Mr. Buddha Diploma in the Sonam m&r me Rahim Allah in His son and even in my humble in this collection of over 27,000 headin none of these other authors or even in my Malik and as Martha has collected this heavy so it's quite a unique these this in all the collections only mahadi relates his hobbies, and it's from seeing them above the law and he says that there was a man amongst us so how about all the law
who was nicknamed him on the donkey?
Because he used to make the prophets alarm it was some of them laugh and the meaning of making the prophets of Allah laugh was that who would make him smile. And you know how he would make him smile. It's mentioned in under the narration
he would do things such as he visit Medina
come out to the city and it visit the center of the city and he goes to the marketplace and he buys something
he buys something but he wouldn't pay for it.
And he told me the person that I'll give you the money later or whatever. So you'd buy something bring it and sometimes he would buy
a package of a pack of butter
and
clarified about container of clarified butter and honey it back butter and honey clarified butter etc. Other things and you'll do this often. And he'd come and give it to the profit some of the love it who sold them and it's a Yasuda law. This is a gift from me.
And no sooner had he given the gift when the shopkeeper would come and he'd say give me my money.
So he'd saved the profits and lower it or some of them are sort of low pay him.
So the Prophet sallallahu alayhi wasallam would say to him, didn't you just give this to me as a gift? She said I did the opposite of love. I don't have the money. So the prophets Allah love it for someone smile, and then he'd pay. And he do this again in the game. So say that Barbara de Allah, Who says that he was nicknamed on him on the donkey, and he would make the profits of the love it was the love he would make him smile.
Unfortunately, he was caught
came on a number of occasions, and brought before the messengers and the love it was and when he was punished. So on one occasion, again he was brought, and he was punished. So while he was being punished for having
drunk having drunk alcohol,
Prophet sallallahu alayhi wa sallam was there, someone explained loudly, a lot of Milan
maxima,
or la kirsan. How many times has he brought like this? So the Prophet sallallahu alayhi wa sallam said Latin
for LA Hema up with the ultimate
in who your HIPAA law was.
He said, Do not curse him, for by law, he actually took an oath. This is the Messenger of Allah saying By Allah, what I do know of him is that he loves Allah and His messenger. So love it.
Subhana Allah imagine, he was nicknamed the dunk.
He would buy things without paying for them.
And then go and give it as a gift to the prophets of love. It was on them, when the trader would come to claim as many he would actually say to the Messenger of Allah pay him.
And he will be caught drinking once or twice on a number of occasions. And despite all of that someone said,
law they were frustrated exasperated, this have a loved one and mark that Mr. Darby luck has and how many times has he brought like this? prophets alarm It was not cursing, for by Allah What I do know of him is that he lives on lambs messenger. So
imagine such a person, we're not even thinking ill, and imagining and speculating, it was established,
that this is the way he would behave. It was established that he had drunk, he had drunk, it was established that repeatedly he would be brought and disciplined before the Messenger of Allah. And still, the Prophet sallallahu alayhi wa sallam did not allow them to speak of him in that. And he actually ruled in his favor and said, What are by Allah? What I do know is that he loves Allah and His messenger.
And there are many other similar stories.
So, even if someone has committed a sin, what should we think of them then?
The only time the slam allows a person to
think ill of some
is if they are open.
The only time you are not required to do personal than personal than means entertaining a favorable opinion. The only time you are no longer under an obligation to do so. is if a person sins open.
If they have no shame,
then what shame Can you have for them? If they have no self respect, then what respect Can you have for them?
If they have not conceal themselves? How can you conceal anything for them? There's nothing left for you to conceal.
So if they are shameless, but even then even then, what can you think of them? You can't judge them? It doesn't concern you. Why should you bother? Why should you indulge? Why should you engage in such talk?
Pamela These are just some of the teachings about perception and judgment forgets normal people or strangers even our enemies are lost holders you can't be unjust towards your
universal sort of reminder that the law has the will says are you under the innominate Amina Lila Shahada
amin Allah Allah,
La, la in the last Ramadan or believers, beat establishes being with beat establishes of justice for the sake of Allah, witnesses of justice
and do not let
the enmity or the dislike of any people incites you to committing injustice be just this is closer to taqwa. Verily, Allah is well aware of what you are doing.
Even those who dislike for whatever reason, even those who are actually our enemies, we cannot be unjust even with our enemies.
We must be just with ourselves and with others. As I said at the beginning, we like to think good of ourselves.
It's quite possible that we may be
worse in the sight of law, and the ones we are judging are better in the sight of as a last season sort of genre. Yeah, you're Latina Amanullah is her own home inasa yaku hire me what answer I'm insane as a man whom are believers Let not a group of men amongst you mock and ridiculed another group of men less they be better in the sight of Allah than the ones mocking.
And that group of women amongst you mocked and ridiculed another group of women,
less they be better
than men. The ones might be mocked, are better than the ones mocking. When we think good of ourselves, a lot of xojo says, Adam thought in the beginning as a foreigner and for some very lovely yuzaki, Manisha, what
have you not seen those who declare themselves to be good and pure, native Allah, who declares he wishes to be pure? And when Allah declares such, what are you to remove? What are you the Mona Tila, they will not be, they will not suffer in justice, even to the measure of a 14 a threat.
And, for the, they will not suffer any injustice with ILA if you ever seen a date stone. And if you see the date stone, the groove in the middle
there's a very thin thread you find skin, there's a very thin membrane you find not over the whole date stone, but inside the groove at the center of a datestamp. That membrane, or that thin thread is known as for the
and the wick of a candle or a lens and is also known as fatigue. But that very thin thread.
And these are use these things are using the arm, there's a word in the Quran. If you if you take a date stamp, and you look right at the end of the date stone,
there's black dots.
That black.is very tiny, miniscule, it's known as nothing. So light uses that in the Quran as well. And the 13 is a thin thread which is inside the groove at the center of the date style. So of last days when using the moon Athena, do not declare yourselves to be pious. A Lord declares who he wishes to be pure empires. And when Allah makes his judgments and declaration, what are you the Ramana fathima they will not suffer any injustice even to the measure of the thread in the groove of the dates.
And Allah says
it's inaka sirima Farah, who will become even sharper minilogue with Gina twinfield. Mahathir come further to the coup.
de la gente. De Oh lord is vast of mercy. He is more aware and more knowing of you when He created you from the earth. And when you were fetuses in your mother's rooms,
therefore Fallout one for circum did not declare yourself to be pure and pious, who are animal The minute he Allah knows better, who is the person.
So we declare ourselves to be good, pure on pies, and we are judgmental of others, it is highly possible that we are worse in the sight of Allah and the ones we are judging or thinking ill of are better in the sight of Allah. The only way to avoid this is to not consider ourselves to be so pure and pies
and to be just with ourselves, and to be just in our perception of others. There is a lot more that can be said. I'll end with just one final Hadith in Bangla, Muslim in history, sort of laughs in the LA Valley who seldom says in the most the you know, in the La laminotomy, the moon and yomim of man as well qilta II mean, those who are just
they verily they will be on mimbres and popups of normal lights with a law
to the rights of law, his origin
and both the hands of Allahu Allah.
Who are these people? Alinea they don't have you hooked me him What led him mama What? Those who are just in their judgments and in their families and in any responsibility that they achieve.
Those who are just they will be seated on pulpits of Moore and light on your morphia
I pray that last panel Horta, that enablers to be just in our perceptions and our judgments of other people may have lawmakers amongst those who exercise personal vision entertaining good
favorable opinions of others. May Allah protect us from the evil of sort of run of harboring suspicions and Ill feeling and ill will and Ill opinions of others. For this as a root of many evils was the law was enacted Nabina Muhammad wa ala alihi wa sahbihi adrain hammock a lot more behind the controller
and as the physical one or two way like
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