Social Justice In Islam
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Channel: Yassir Fazaga
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We must implement justice in our own homes must implement justice with our parents justice with our spouses with our wives. We must implement justice with our own children. We must implement justice in our own locality. Justice is not beautiful when you talk about it. Justice is truly beautiful when people do it.
So we have got to begin by looking into these teachings of social justice in Islam, and how we can implement it first, and then deliver it to the rest of humanity. But it must come into our own Muslim communities first.
Assalamu aleikum wa rahmatullah wa barakato.
May the peace, mercy and blessings of Allah subhanaw taala God Almighty beyond all of you, we begin the session of International Islamic conference and exhibition we have in the session for you public talk by brother yourself as Agha he's an inspiring multilingual speaker, sought after from USA through Canada to the Middle East and Far East. Born in Eritrea, a humble country in northeast Africa. It moved on
to the pinnacle of science technology and modern education country, namely United States of America at the age of 15. Armed with a bachelor's degree in Islamic studies from Imam South University, Institute of Islamic and Arabic sciences in Virginia, USA, and a master's degree in psychotherapy from the California State University of Long Beach. And lastly, and presently doing his master's in theology at the Loyola Marymount University, as well as serving as the Imam that's a religious leader of the Orange County Islamic foundation in Mission Viejo, California. He is involved as a therapist at phases, where he helps families with different challenges in life, which include
domestic violence issues, communication problems, marital matters, generational gap issues, difficult teens, some mental and personality disorders, divorce, grief, and single parenting, among other problems that he handles, brother yourself wasaga and his talks and interviews about Islam and related current issues, which we face have been popular on television and radio stations around the world. A very knowledgeable speaker on human rights, equal rights, social problems, and the very human nature of men and women. We consider him an app speaker to talk on the topic of the day, social justice and Islam, brothers and sisters, to welcome this knowledgeable speaker on the topic.
Maybe all together give him a hearty welcome brothers and sisters brother yourself azarga or we will learn him in a shaytani r rajim Bismillah al Rahman al Rahim al hamdu Lillah wa salatu salam ala rasulillah.
All praise is due to Allah and made his peace and blessings be upon our beloved prophet muhammad sallallahu alayhi wa sallam. Indeed the best preach is a book of Allah. And the best of guidance is the guidance of Muhammad sallallahu alayhi wa sallam. I begin by greeting my brothers and sisters in Islam. And my brothers and sisters who may not be of the Muslim faith, my brothers and sisters in humanity with the Muslim greetings of Assalamu alaikum warahmatullahi wabarakatuh, who
made the Peace and blessings and the mercy of Allah be upon all of you, in 1988, the ministers health ministers of the world,
they met somewhere in Europe, and they decided that December 1, was going to be World AIDS Day. It's going to be a day designated to bring awareness about AIDS, about HIV, about what recent developments are going on about Prevention's of the disease, and how to cope with this epidemic. Yesterday was World AIDS Day, but we will be talking about social justice.
Why are we talking about AIDS? insha Allah and humanists, maybe you will see why we will be talking about AIDS, even though the topic of the day is on the issue of social justice. As you know, brothers and sisters, the wars recorded in history, the worst epidemic, recorded in history in human history is what we are facing today with AIDS. Back in the year 2003 2.9 million people died of this, of this number. Half a million of them were children under the age of 15. And that same year, 2003 4.8 million people who are newly infected with HIV, that is 14,000 people every single day. By the end of 2003. It was estimated that 37 point 8 million people around the world was living with
AIDS or
HIV. of this number 35.7 millions were adult and 2.1 million were children under the age of 15. Back in 1980, about 20 million people were identified as or they died and identified as death being the cause back in 1980. By the year 2010 2010 25 million children are going to be orphans, because they would lose either both or one of their parents to AIDS.
As we speak today, there are about 14 million people living with with AIDS. Why are we talking about AIDS? Initially, taking the opportunities, it is about bringing awareness so it would be a good time for us the Muslim community since there is no community that is immune at this point, from the spread of aids to bring awareness within our own community on how does aids spread different means but very quickly, sharing unsterilized needles, syringes and other injection equipments, by blood transfusion, through organ transplant, through artificial insemination with HIV infected semen from an infected mother to her baby. But AIDS is most often spread due to indiscriminate sexual
activities, homosexual activities, and drug use. At this point, it is a global threat. There is no cure for it. And sadly, anyone who is infected with the virus will die in anywhere between five to 10 years depending on the country that they live in.
And when we speak on the topic of AIDS, we see that Islam has a philosophy and that is prevention is the best philosophy.
Because of this regard to chastity, indiscriminate sexual activity Islam for bitstamp that minimises a great deal of how the disease's spread, Islam forbids homosexuality, which is also one largely contributing factor to the spread of the disease. Slump also forbids the usage of drugs in any way, shape, or manner, be they injected, be they anything that is inhaled or anything that is consumed via the mouth. But then again, why are we talking about eight even though the topic is on social justice? I was reading in yesterday's paper about what's happening in India, on what is going on with our local beautiful country here your country of India and its fight of AIDS. Initially, the
estimation of the World Health Organization was that about 5.7 million Indians live in India with either AIDS or HIV. Some people have challenged that number, and they said that it is highly over estimated and now the more justifiable or more close to reality.
statistics say that there are about anywhere between 2.5 to 3.6 million Indians living with with AIDS. Now we come to the topic. Why are we talking about AIDS, even though the topic is on social justice?
To explain here's what's going on.
One
of the biggest producers
of the group
That has transformed the lives of many people who carry the AIDS virus, who happened to be living in the West, one of the biggest countries that produce these drugs is India. Yet Indians have very little access to the drugs that are made in India, yet they are enjoyed by somebody that lives outside of India. Listen to this, they make the drugs in India, on Indian ground, Indian labor's
Indian skills,
Indian biochemists, they make it in India, yet the people who need it in India have no access to it. But somewhere else people have great access to it.
And we say, Why? If it's made here, it is made by us by the skills by the intelligent by the labor of the Indians. Why are Indians or why do Indians have no access to these desperately needed drugs? Why is this?
And this brings us to the concept of social justice. What is social justice? As you know, brothers and sisters, when we originally mentioned the word, justice, people, somehow we assume that we're talking about justice in the court of law, that we are all equal when it comes to justice. As far as the court is concerned, that is part of justice.
But that is not all of justice. So now there is this concept of social justice, we are confronted with social justice, the minute we open our eyes. Did I sleep in a clean house? Did I have a house to begin with? Am I able to send my children to school? Am I able to give my children milk in the morning when they wake up? Am I able to give food to my children as they're going to school? Do my children have books when they are going to school? Do they have shoes as they're walking to school? Do they have clean running water? Do they have sanitation? Do they have adequate food to eat? These are all social justice aspects and issues.
These are the questions. And these are the challenges that we face today in the world.
In the world, of a population, a percentage of the world that holds a bachelor's degree, just a BA degree is 2% of the entire world population, only 2% are actually holders of a college degree. If you are in this crowd, and you hold a bachelor's degree, you are doing better than 98% of the people of the world out there. If you have a master's degree or a PhD degree, then you are doing better than 99% of the people that are out there in the world. And these are the United Nations statistics. Only 2% of the people of the world have actually gotten a BA or a BS degree. And we ask but why is this happening? We can talk about justice all we want. What what happens to this idea of social
justice. Social justice means that we all have equal access to the basic needs equal access to basic needs by basic needs. We're talking about just proper nutrition. We're talking about adequate cleaning water, running water, clean water, we've talking about adequate sanitation, just the basic the basic needs nothing more than that social justice is about ensuring that every single person has access to this. But it does not stop there. We must also have equal access to success.
It was said that
of the prime ministers in England 17 of them came from the same high school
17 prime ministers in England, they came from the same high school. Of course, as you guess, that high school is a private high school. And not every person can afford to send their children to that High School, which means that now, people's access to egalitarian ism, some sort of success or to climb the social ladder is being minimized and it is being defined and that is of course not acceptable.
Why does this happen? They say that historically speaking, there are two reasons for it. There is a traditional reason justification. And then there is a scientific one, believe it or not to justify this discrimination in social justice. Traditional one, an example of it would be the concept of karma. You are where you are
today because of your misdeeds in the past, you are poor today because of what you have done in your previous life. You are in the lower part in the lower ladder of this society, because of your misdeeds in the previous life that you have lived with such kind of conception with such kind of beliefs, there will even be no need on the part of those who are oppressed to rise up and say, wait a minute, we need a change there. Because now we are telling them that where they belong is what they deserve,
where they belong, is nature's verdict upon them. So do not even question that. Do not even question that. And by the way, when the Prophet salallahu alayhi wa sallam came to the Arabs, the Arabs had a part of this, they had a part of this such as when the case with women came up, it was said that, um, one of the verses in the Quran were revealed, willingness, a nasimi, Metallica Valley, Daniel Boone, that women do have a share in inheritance for that which was loved by the parents and those of kinship in those who are related to them. Some of the people complained on they came to the Prophet sallallahu alayhi wa sallam, and the main argument was a prophet Allah, these are women, how
can they inherit? Meaning that this idea of karma, by which this injustice in society is justified, is now they are being brought to the Prophet sallallahu alayhi wa sallam saying, by the mere fact that they are women, they are not worthy of justice. And that goes along to other segments of society, which clan do you come from? Which tribe do you belong to? And by the mere fact you belong to this clan, or you belong to this tribe, that is going to determine your rights in society, or the lack of it is going to determine where do you sit as far as that social ladder is concerned, and, of course, islamically, that is not acceptable. Sadly, by the way, some people felt that if they were
to change their religions, from a religion that prescribed to the concept of karma, and this happened, actually, there was a case in Google.
When a group of Indians here, they converted to Catholicism. And when it was Christmas time, they went to the church, and add the gates of the church at the door by the door of the church, they were actually Gods waiting for them, to tell them that they were not welcome to the church, because they came from a lower caste, in other Catholic churches, where they are allowed to come in, they are not welcome to sit with the masses, but rather, they are kept at the back of the church, because they do not want to mix with those who converted to Catholicism, but they happen to come from a higher caste than the people there. Once we told the joke of this man who converted and wanted to come to the
wanting to come to the temple, but he was of a lower caste. So as he was about to walk in, the priest came to him and he said, Where are you going? He said, I would like to go into the temple and worship God, the priest did not want to tell him not to come in. But he said, You know what? I have a suggestion for you. Why don't you go back home. And tonight, get up and pray to God and ask God, whether you should come into this temple or not, it was a nice way of telling him go away. So the man went, but to the surprise of the priests, he came back the next day. So the priests saw him. And he's surprised that the man is here, which was politely who was politely kicked out the day before.
So he said, What happened? He said, You know, I did get up last night, as you have suggested to me. And I did pray to God.
So the preset and what did God tell you? He said, God told me that God Himself was trying to come in this temple for the past year, but they would not allow him to come in.
So he is saying, in essence, he said that, oh, you you're making a big deal of not allowing me to come in. In reality, you have denied God himself even access to this place. Even though this was a person that felt that in doing so, they were saving themselves, a beautiful statement that was made by
in the past that can only be understood in the light of scandal of these kinds of events. Rebecca Brown, who was once asked to describe, what is it that Muhammad sallallahu alayhi wasallam wants? What is it that Muhammad sallallahu alayhi wasallam is teaching and why are you here are one of the companions? Hon. Abraham will give a beautiful answer. He said generally no creature a bad meaning a bad a bad
a bad
He said we are here to take people out from being subservient to people like them to be servants of Allah subhanho wa Taala.
A bad man a bad
a bad woman, Jolene, a young adult Islam, and to take them out from the injustices of their religions, to the justice of Islam, when we leave the dunya, in academia will after all, and we are here we are here to take them from the narrowness of this life to the vastness of this life and in the Hereafter. The beauty of the statement is when he said, from the injustices by these man tampered with religion, he said, We are here to take them to the justice of Islam, once a priest came to our mosque in in California, and you know, when people come in, they make observations that we Muslim don't really pay attention to and we do not we take for for granted, came in and they
said, you know, what was most amazing they were there for the Juma prayers. He said that people came in and they sat wherever there was empty state they sat without looking as to who was going to be sitting on the right hand side or going to be looking on the left hand side. If you go to any Masjid, you will not be able to tell what caste does that person come from.
And that is the beauty of this Deen. That is the beauty of what Muhammad sallallahu alayhi wa sallam taught, not only this, but the Prophet sallallahu alayhi wa sallam taught through the Quran, that every single human being by the mere fact that they are human beings. They are holders of human dignity and integrity all the time. All the time. Allah says woollacott Coronavirus, Adam envied. We have honored all the children of Adam la Solomon, every single human being qualifies and is a child of Adam Alexander. Those were the teachings of Muhammad sallallahu alayhi wasallam. In fact, this very point, as the Prophet sallallahu alayhi wa sallam is delivering his welfare sermon.
The Prophet sallallahu alayhi wasallam had the feeling as he was speaking to people Lahaina and spoken by the army, haga, it may be the case that I will not meet with you again after this time. This is my last public speech to you people, this is Muhammad sallallahu alayhi wa sallam, therefore, I am going to give you my last advice. What would you tell your children? What would you tell people in your company, if you knew that this was the last day that you're going to talk to them? What would it be? What would you advise them off? Take care of this business. Make sure that you take care of this business. But then Muhammad sallallahu alayhi wa sallam, he starts in one of
the most dramatic ways of addressing the people. He says, Yeah, he won us. On the other day, we made a point of this, even though all the people around him more believers, yet he is addressing all of humanity. He did not say you
are Muslim, or believers or Muslims, but rather he is addressing every single person out there. And then what does he say in Arabic?
He said, Indeed, your Lord is one in Arabic.
And then what does he say? We're in.
And indeed, your father is one. Adam alayhis salam alaikum. In other words, you all came from Adam alayhis salam and Adam alayhis salam came from dust. And then he says, For
me an elaborate joke. He said that an Arab is not superior over and non Arab, except by piety. lafalot II is where they
would say that a white person is not superior to black, nor is a man superior to a woman, he is telling us as he is departing this whole, the main the very important component of social justice, and that is the recognition that every single human being is a holder of human dignity and integrity. This was the last was the last advice that the Prophet sallallahu alayhi wa sallam gave to the believers after he has departed. The second justification. There was actually a by the way before I miss out on the karma part. As you know, that part of the karma sometimes is against a whole population. And sometimes it was directed towards a specific gender. And by this I mean,
women. If you read the book of Genesis, and how a woman was created for a long time, it was okay to actually discriminate against women in Europe and much of the Christian world on the basis of what people read in Genesis because of how cruel or unkind
Genesis has been to women, based on these readings, it was almost equal to karma. By the mere fact that you are a woman. You deserve to be where you are, which was a second class citizen. The second justification was scientific. And now would say, why is that the case, a book recently came out in the in the US to talk about White's practice, in the medical field. When it came to the slaves, there was a belief that somehow blacks did not feel pain. So what they did is that they would operate. And they actually have a documented case, on an eight year old, young black boy, where they had an open skull surgery that was operated on him that was done on him, and no anesthesia was used.
And the justification was, well, they're black. They don't feel pain, they just screaming. And what they did is that whenever some of the slaves would misbehave, they would say, let us take the part of their brains that is making them misbehave. And they would have they would open their skulls as these people are alive and awake without any anesthesia simply because the belief is that these people were blacks, there was a study that suggested that somehow, inherently blacks were inferior to whites. And this whole idea was scientifically based, supposedly science supported such claims. And as a result, it was okay to use them. It was okay to abuse them. It was okay to marginalize
them. It was okay of course to also discriminate against them and oppress them. Yet Muhammad sallallahu alayhi wasallam comes in, and the basis for social justice are laid down in Islam. Remember, we discriminate against others, even though we may not verbalize it? It is because we dehumanize them, somehow we feel that they are less humans than we are. And that is why they say that one of the most beautiful definitions of what justice is they said that justice is to give others every right you claim for yourself. Justice is to give others every right that you claim for yourself. But what happens is that when we exploit when we marginalize when we oppress or
discriminate against others, it emanates from the idea deep inside, that somehow the others are less human than we are. So to begin with Islam came in and said, Wait a minute, that is not that is not the case. And that is why Subhan Allah also as we see in the Quran, Allah subhanaw taala brings as a central point of the Quran to care for those who can potentially be marginalized, potentially being exploited and potentially being oppressed. That is why for example, in 18 different places in the Quran, there are direct commands of not to abuse a person who is an orphan. Why is this because orphanage is the epitome of weakness. Here, this young person, they have no parents, they may have
or may have not wealth, but yet they become an easy target for exploitation. So throughout the Quran in 18 different places in the Quran, Allah subhanaw taala reminds the believers of the rights of the orphans then the Quran does not stop there. But remember this the most important point that the Quran makes when it comes to aspects of social justice is this notion of every single human being is a holder of human dignity and integrity. And then also the Quran makes a big idea or a bigger deal of the whole notion of justice. One of the names of Allah subhanaw taala, as we know is an adult that Allah subhanaw taala is just and also Allah Subhana Allah says, Shaheed Allahu Allahu Allah in
a manner equal to me or even just that alone bears witness, that there is none worthy of worship but him. Those who are endowed with knowledge are the angels bear witness to this as well. People who are endowed whose knowledge bear witness to the fact that Allah is not there is none worthy of worship but him and that Allah stands up firmly for justice, that is also part of the teachings of the Quran that Allah stands up firmly for justice. Not only this, but also Allah subhanaw. taala tells us that the reason behind sending messengers was for the sake of the establishment of justice. Well, according to Solana indeed we have sent Our Messengers we sent him was clear signs. We sent
them with Scripture. We sent him with this why Leah Pullman Nashville, so that people are able to start
English justice, we ask, why did Allah subhanaw taala? Listen Ibrahim alayhi salam to establish justice. Why was Muhammad sallallahu alayhi wa sallam sent to establish justice? What was easy and Muslim, all of these people were sent to establish justice. Now everybody can be fair, when everything is well
worth it, there is a question what happens when none is going well? Are you still a fair person? Are you still a just person, let us demonstrate. It was said that one time,
there was somebody who claimed to be Muslim, or might have even been a Muslim. They stole something.
And now they have the stolen goods with them. And somehow they became very afraid. And they became very concerned that the evidence may eventually lead to them. So what that person did is that they said that he stole an armor, he took it and threw it over a fence of a Jewish man. And then he went to his clients, and he told them of what he has done. And he said, everybody's looking for the stolen goods. And eventually, you know, we may be discovered, so why don't we go and take the initiative, and meet with the Prophet sallallahu alayhi wa sallam. So they went to the Prophet sallallahu alayhi wasallam. And they said, Prophet of Allah
Mahaprabhu, to whom they said, Allah, these people, they have killed their messengers, they have tampered with their books, and here is just a continuation of that wicked history of these people. This Jewish man has stolen the armor and the armor is with this Jewish man. So they call upon the Jewish man and the armor is found with him. What are you doing with this armor? And the man doesn't know where it came from. But he has no answer, but the stolen goods are found with him. So it seems like this is clear evidence to indict the man. But then the Quran immediately is revealed
to you as an admin, who may or may be he Berry, aka Dr. Malabo turning away from a movie No. Whosoever earns a mistake, or urns of sin, and then they cast it upon an innocent soul. They are only burdening themselves with sin and was flagrant mistake was mistaken flagrant sin. They are burdening themselves with this. Now one would think this is really bad. This is bad public relations. in Medina, there are tensions between the Muslims and the Jews, the Jews are questioning the prophethood of Muhammad sallallahu alayhi wasallam. And now this incident is taking place, a Jews being accused, but it turned out that the so called Muslim is really the one that stole the
goods and now is casting this sin upon this Jewish man. And why does the Quran reveal it in the form of why does Allah reveal it in the form of a Quran, he could have sent an angel to the Prophet sallallahu alayhi wasallam and told the story and nobody had to learn about it. But the Quran is driving a point that justice is an absolute value. It is not conditional. It must be rendered all the time. And that is why the Quran says Well, I agree man, no, no comin Allah, Allah tada Lu Lu, taqwa. Do not let your hatred of other people to cause you to be unjust be just for that is where piety is. Even if we do the favor of your enemies, you still have to render justice. And in this the
Prophet sallallahu alayhi wa sallam gives the most beautiful example. But then the voice does not stop there. But rather Allah subhanho wa Taala speaks about some of the plots of the people. And Allah Subhana Allah says about that. If I were to meet him at Luke, he said that a group of them they were about to lead you astray or Muhammad sallallahu alayhi wa sallam if you were to render a judgment in favor of the Muslim, but what is beautiful is the usage of the word Valon. No Dylan we know is when somebody is misled astray, they have gone astray, they have missed the past the Straight Path of Allah subhanho wa Taala. So Allah subhanho wa Taala is saying that, if such a
verdict was rendered in favor of the Muslim against the innocent Jewish man, is that such a verdict is equal for misguidance. Were in Canada or ever to Minhwan. I yield the Luke and then allows you to learn for some, but they only cause themselves to be misguided. They only cause themselves to be misguided even though they were attempting to misguide you or Muhammad sallallahu alayhi wasallam and that is a big deal. The Prophet sallallahu alayhi wa sallam along with all the other messengers of Allah, they were sent for the sake of the establishment of justice. And then also when Allah subhanaw taala speaks about the final day
One of the things that will be very clear on the Day of Judgment is the concept of justice.
There will be not even the least amount of injustice that will take place against anybody. For those who are going to make it to the Hellfire, may Allah subhanaw taala save us all from the Hellfire, they will be there because of the justice of Allah subhanho wa Taala. And for those who are going to be rewarded, it will be by the grace of Allah subhanho wa Taala. But nobody can claim that Allah was unjust to them. That is not acceptable. And that is going to be demonstrated most in the Day of Judgment. Of course. Where does this leave us? There was a question that was posed to chef Jaffer, with regard to how do we from now on propagate Islam, in addition to what shaeffer was saying, as
far as Muslims never stopped propagating Islam, there was a continuous all the time propagation of Islam. And we must not forget this. And I think what the questioner meant was, how do we propagate Islam even more? What would work out best at this time? And I would say that if anything stands out about Islam, it is the teachings of Islam when it comes to the notion of justice, and especially the concept of social justice. Many people who are becoming Muslims, especially in the US, and you ask them, What is it? What is it that attracts you about Islam, they usually cite for examples or for reasons. Most of them they come from a Christian background and they said, you know, we were brought
up to love Allah Salaam to love Jesus, so that we can become Muslims, and still keep our love for Jesus alayhis salaam, all we have to do is modify our beliefs with regard to Jesus. So they said,
to be a Christian and to become a Muslim, we are not asked to discount is Allah Islam just modify our beliefs have as Elisa said, There is not a very difficult step to take. And then they would say, it is about the simplicity of the teachings of Islam says, You know what the Trinity can be so complicated on all I needed to convince me that this is a simple deal was chapter 112 surah. In the Quran, I read it and I said, this is simple enough, anybody understands, Indeed, Allah does not wish to complicate matters for me, Allah wishes me simplicity. And this is simple enough, I said, that was not a big deal.
And then they speak about it. And they say, it was this idea that when you come to the masjid, when you come to the mosque, you see people from all walks of life, sure that you come into the message. And regardless of what your racial background is, what your ethnic background is, you come into the mystery of the Muslims, you immediately fit in, you immediately fit in, because in order to become a Muslim, you know, there are no membership dues, there is no this hour that you come in, and all you do you take her she had an immediately You are my brother, and I'm your brother immediately the one competing immediately.
So we will say, we come in, and we feel so welcome. It's very easy. However, brothers and sisters, this beauty of Islam must be taken out to be it must be taken out to people. And it is a personal responsibility. Each and every one of us has a responsibility, we can all make a difference. And that is why one of the misconceptions that is out there is that the job of dow or dow is a profession to begin with. And that is not the case. And sometimes people feel that you know dour is the job of the scholars, it's the job of the speakers. It's the Imams and that is also not the case, everybody qualifies to be a Darya. It is all about whether you want to do so or you do not want to
do so. Making a Difference is easy. By the way, one of my favorite stories in the Quran. You know, most of the stories or the heroes of the stories of the Quran, are actually the messengers of Allah.
And if they are not the messengers of Allah, they are the believers. But there is actually a story in the Quran where the hero is not even a human.
The hero Believe it or not, is just a little ant where Allah subhanho wa Taala tells us in Surah, nama, Hatta, Allah, Allah Pilate Nam Latin kulu Misaki Nakamura, Amanda consoling man would you knew the womb life around Allah Subhana Allah is telling us about Prophet salaallah alayhi salam, and so long, they came to the valley of the ants when one ant called upon the other and saying, Oh ye ants, go back to the place of your dwellings lest you be crushed by Suleiman and his army while they perceive not. The story is very short. It's just one verse or two verses long, but in it they said that there is so much beauty that is going on.
Number one is call it number two, they say that all insects, this is a recent scientific discovery in the 1960s. All insects learn by imitation, except as they learn by instructions. So and Allah said the answer, Allah was accurate in this statement, it said
it did not imitate but rather the Quran said there was instruction that was taking place all at number 10, the ant spoke and instructed and that was one point there, but then also what you learn from that and is that was not selfish. The and did not say I am going to save my place and everybody else can suffer. But rather we answered, the well being of my colony is going to ensure my well being myself. So what I do is I protect all of them so that I myself, I am protected, there is no selfishness in the deeds of the end. And that is beautiful. Similarly, also speaking is a beautiful statement that she made at the end of it is that woma Sharon, that Suleiman alayhis salam is about
to crush us, while they perceive not. Now, they said, Why did she say why did the ant say that while they perceive not, it is also recently been discovered, that there is an aroma that is let out by the ants called pheromones. And what that determines is whether you should go on to an attack mode or into a defensive mode. And what are they saying to these ants is Sulaiman Allison does not really was his army intend to crush us, they do not see us. So do not go into the attack mode, but rather just be defensive and go into your own place of dwellings. The point is what that every single person can make a difference, especially with us, the Muslim community, a number one, we must
implement the teachings of social justice within our own Muslim community. See, brothers and sisters, many times who speak about the beauty of Islam, or Islam is so great. Oh, Islam teaches this, and Islam teaches that, but reality is many times, the beauty of Islam is not even manifested within its own Muslim community. We speak about Islam does not oppress women. But in reality brothers and sisters, Muslim culture at this point is a very chauvinistic culture. Even though some sites do not oppress, we do sometimes oppress our sisters, and that is not acceptable. So we have got to begin by looking into these teachings of social justice in Islam, and how we can implement it
for us and then deliver it to the rest of humanity, but it must come into our own Muslim communities first, and that is why throughout the Quran, for example, Allah Subhana Allah says, Listen,
it is not righteousness, that you turn towards the east or that you turn towards the west. That is not what righteousness is. They say that the circumstances during which this verse was revealed, is that the Prophet sallallahu alayhi wa sallam was praying towards Jerusalem. And when he went to Medina, Allah subhanaw taala, as the prophet SAW, Selim commanded the apostles, that from now on that your new Qibla the new aim is going to be Mecca, or not Jerusalem. Initially, the Jewish community was very happy that the prophet SAW Selim is praying towards Jerusalem, but now is being commanded and he's changing his Qibla to pray towards Mecca and not Jerusalem. So they came and they
were propagating the following and they said in a Mohammedan law, you read a rhombus Harvey. They said that Muhammad sallallahu alayhi wasallam there's not intended righteousness for his followers. He was righteous when he was praying towards Jerusalem, but now that he is changing his aim towards Mecca, our they said that Mohammed does not intend righteousness to his followers. The Quran was revealed. What does the Quran say listen to a comfortable and metrical mother. He says righteousness is not about turning your faces towards the east or towards the west, there will be a very simplistic definition of what righteousness is. It will be a very physical description or definition
of what righteousness is, you confined righteousness into which way are you looking and that is not acceptable. But then Allah subhanaw taala says, but rather righteousness is what it is to believe in Allah. We believe in the messengers to believe in the books to believe in this but then also Allah Subhana Allah said, righteousness is to take care of your parents righteousness is to take care of orphans. righteousness is to take care of the wayfarers. Righteousness as we are taught by the prophet sallallahu alayhi wa sallam is to take care of the widows. The Quran tells us that part of righteousness is to be good to your neighbors, it is to be good to your relatives. And these are all
activities. When implemented, they promote and they encourage social justice in our societies. And that is what we want implement in action.
teachings of the Prophet sallallahu alayhi wa sallam. And that is why they say, well, Islam or Adnan kulu. He said all the teachings of Islam, it is all the idea of implementing an encouraging and promoting justice. Not only this, but the word whenever there is injustice in the world, there is a sense of inequality that is taking place. Some have a lot, and some have very little, very similar to the Indians that manufacture the AIDS drugs in India, yet the Indians do not have access to it. We are told that in today's world 20% of the population of the world, they consume 86% of the resources of the world, which means that 80% of the people of the world are left with 14% of the
resources of the world. There are farmers who grow in their own fertile land, in their own countries with their own sweat, and their own labor, things that they themselves cannot afford to buy, yet they make it to somebody else, do you see the irony in this, you grow it yourself with your own sweat, yet you are not able to take any part of it to your own children, you're not able to enjoy any part of it with your own families. So there is a sense of inequality that is taking place in equality. So the Quran comes in. And now we are asked to the implement the concept of Adam. And what does it mean? It is the it is the idea of equality and bringing things into the state of
equilibrium. So what's going on in the world is that there is a lack of agile, there is not real equilibrium that is taking place. So Islam says make sure that you promote agile, make sure that you promote justice. And like we said, and with this, I conclude in sha Allah, the best and the most place to begin with is our own homes, brothers and sisters. We must implement justice in our own homes must implement justice with our parents, Justice with our spouses without wives, we must implement justice with our own children. We must implement justice in our own locality. Justice is not beautiful when you talk about it. Justice is truly beautiful when people do it. So what we want
in sha Allah, we do not only want to talk about justice, but rather we want to do justice. May Allah subhanaw taala make as facilitators of peace and justice to all May Allah Subhana Allah make us facilitators for peace and justice, not only for those who like us, but also for those who dislike us. And may Allah subhana wa Tada, makers of those who render justice, even if it be in favor of our enemies, heard of Allahu Allah was Allah Allah Nabina Muhammad Salah Malika
Jazakallah khair brother, Yasser zaga after listening to the hard hitting facts and logical and realistic reasoning of Islam, regarding social justice for the entire humanity. Now we throw open the floor for question and answers. In this open question and answer session. We request our brothers and sisters. If you have any questions you may kindly line up behind the microphones provided one next to the stage. On my right, and one in the rear for the brothers and one in the ladies section in the front for the sisters to put forward the questions. Your question should be on the topic, social justice in Islam. It should be brief and to the point, you may ask only one
question at a time. For your second question, you would have to stand in the queue again, and wait your turn. We request our volunteers to kindly see that as per our preference, we would allow non Muslim brothers and sisters to ask their questions first before we allow other brothers and sisters in the queue. You may kindly escort such non Muslim brothers and sisters in the front of the row so that they may put forward the questions to Brother your say he has been an international speaker understanding international dimensions of this topic of the day social justice in Islam, not only in the Islamic perspective, but also in a non Muslim perspective too. We would ask you to kindly state
your name and profession before you put forward your question. We'll allow the first question from the sister side. Yes, sister Assalamu alaikum My name is Jamila. And I'm an academy she My question is now we have judiciary system in every country. And if we want to stablish a judicial system, according to Sharia of Islam. So what to do for that, I mean
What to do to implement judicial system according to Islamic Sharia JazakAllah. When Allah Subhana Allah spoke about the idea of Islamic State, some people have the notion that when we have an Islamic State, we will be busy chopping people's hands, we will be busy lashing people, we will be busy smiting the next of people, but rather the Quran said the ultimate, the absolute ultimate end of an Islamic State is the following. And Lavina in mechana home Philip accom salata.
Well, I'm Robin maruf, one of
those who, when Allah subhanaw taala gives dominance on Earth. What do they do a counselor, they establish the salah, in other words, they facilitate for morality.
They give charity. In other words, they work in the elimination of poverty, what
they invite to that which is good, which is justice, whenever and in Moncur, and they eliminate injustice in all its forms. This is the ultimate aim of Islam facilitate for morality, the elimination of poverty, the establishment of justice, and the eradication of injustice. When we talk about the judicial system of Islam, this is what we're talking about. And that is why Subhan Allah, when we look into the history of Islam, once these judicial system was was put in place, they were preceded by what the fact that the law was made easy for people to do. It was preceded by the fact that people were well fed, proceeded by the fact that the people who were protected, proceeded by
the fact that morality was facilitated for So eventually, if you earn, you had absolutely no reason to earn. And that is why at that point punishing you becomes justifiable. But the ultimate, the ultimate aim of Islam, it is the establishment of justice, and the eradication of justice, what do we do, we have to make the ground for such a thing to take place. And by this, we mean that we start stablishing justice in our own homes, again, what we said earlier, we have got to start promoting the idea that we may not have a judicial system that fully implements justice at this point. But in my own circle of influence, I will make sure that I am just I will be just with my family, I will be
just with my community, I'll be just in my business dealings, I'll be just when I deal with other people, and I will always facilitate and implement justice. So bring from the come up from the bottom down, where the land becomes fertile to accept such a thing. Allah Subhana Allah knows best.
Yes, brother, Islam alaikum. My name is Mama toycon. Is it right to take close to terrorism or violence to achieve social justice? If so, why? And what way would you suggest to achieve it is always the right way to achieve it.
Satya Graham is a method of Mahatma Gandhi non violence, the Hindi word is satyagrah. Believe the first part of the question was is terrorism, the right way of establishing justice. We have a principle in Islam, that says that evil cannot be eradicated by evil means justice cannot be implemented by evil means that which is lawful, can only be
that which is lawful, can only be implemented through pure means. That is why when people come in and they say, Can I give sadaqa of money that I have stolen? What is the sacar calculation on money that I have stolen, we say the entire thing, because Allah only accepts that which is pure. And that does not only apply for Zika but rather it applies to all the things that Islam commands of, they must only come through means that Allah subhanho wa Taala approves of it must only come through means that Allah subhanho wa Taala approves off. So as it was put, is terrorism justified to implement justice? We say no. This is like saying, you know, when people have this crooked
understanding An eye for an eye, because I you know, because somebody poked my eye, I'm going to poke somebody else's eye. Was this crooked of understanding what happens? The whole world goes blind, if this is how we understand an eye for an eye, but rather it is the eye of the perpetrator in exchange for the eye of the victim, not the eye of any person out there. No, it is the eye of the perpetrator and that is very important to understand
or
peaceful means, if peaceful means will be in the establishment of justice, then we say that's what we want. The Prophet sallallahu alayhi wa sallam said that a man who was ALLAH hafiz, do not wish to meet your enemies in the battlefield and ask of Allah subhanho wa Taala. To resolve this problem in peaceful means, by the end of the day, we want peace and justice. However, sometimes, some people do not render that which is due to people to them peacefully.
And Islam says, in such a case, then the use of violence against the perpetrators may be justified, if all other means have failed. And listen to this Islam is so practical when it comes to this. It said before the start of the battle, make sure that you exhaust all the means to bring about a peaceful resolution exhausts all the means. And in this, you know, the prophet SAW Selim gave the most beautiful of examples in the Treaty of davia. And chef Jaffer has a lecture on the Treaty of Arabia, where the Prophet sallallahu alayhi wasallam went at lengths to implement justice. He is coming to Mecca to do his ama and people say no, you have to go back. Okay, fine. We'll go back.
Next time you come, you come only for a certain period of time. And by the way, you do not bring your weapons with you. And the pastor would say, fine, that's fine. We want peace. They would say if somebody from Mecca becomes a Muslim and migrates to Medina, you have to bring him back to the Moroccans imagine a Muslim, a person becomes a Muslim. He is taken he flees to Medina, the process alum receives him. The people of NACA find out about him the Prophet sallallahu alayhi wasallam is asked to bring him back to the people of Makkah. If a non Muslim, if a Muslim becomes a non Muslim, and they decide to leave Medina and to go back to Makkah, the Americans are not responsible or they
are not obligated to bring back the Muslim to the Prophet sallallahu alayhi wasallam and the process of them saying Fine, fine, you go ahead, we will take this. So that piece is implemented for the next 10 years and more people became Muslims during that period than any other period during the life of the Prophet sallallahu alayhi wasallam until the conquest of Mecca, of course. However, this does not mean that people become passive. But the thing is, when required to fight Islam says yes, there are times to fight. In the process, though there are principles that cannot be justified, because you have been wronged. It does not mean that this gives me a license to wrong other people,
because somebody has done You evil it does not mean that you have a green light to do evil unto others. That is not what is acceptable. But passivity is not acceptable. peaceful means non violent means to achieve peace and justice. We say this will be the first way and the first road to go.
Yes, brother Assalamu alaikum My name is Jasmine Sookie I am a mechanical engineer by profession. Sir Islam is the religion which treats both men and women equally in a true sense. And Prophet Muhammad is the best example for the whole of mankind. Islam permits widow remarriage, but still, the Muslim widows are suffering. Even today, the practice of widow remarriage is rare in a Muslim society, why? Yes, you asked a very good question brother.
reality that this is the case. And I will take it a little further than this and say, in some Muslim communities, if a woman gets a divorce, her chances of remarried are very slim. If she gets divorced, and she has a child, in some communities, her chances are almost 0%. If she is a widow, then again, her chances are very similar to the one that was divorced. And somehow when divorce takes place, in many communities, the woman is immediately blamed for the divorce, not knowing the circumstances of why that divorce took place. To begin with, you address an extremely extremely important issue. And that's why when we look into the life of the Prophet sallallahu alayhi wa
sallam, the process Allah married people, he married widows, some of the widows that the Prophet sallallahu alayhi wa sallam married, he really married them to care for them. He sallallahu alayhi wasallam did this and the only non widow non divorce person that the processor married was, of course, Arusha. May Allah be pleased with all of them. It is what we call a social bomb that is waiting to explode. In many places, in many areas, where this is happening, you have got a large number of divorces, or a large number of widows are not being taken back into the community. In fact, in some places, they're even shunned. Give me an example. I know of sisters who come to our
Ariel in California, and she said the minute I got divorce, all my female friends, they decided that they no longer want to be friends with me, because they are all afraid that their husbands might be considering me at this point. So we no longer want to be friends of yours. I know sister that came to the Minister, she said, since the day I lost my husband, I was never invited to anybody's home because people are afraid that now you know, somebody might start you know, considering me, it is it is a problem that is taking place. I am not going to put myself in trouble by suggesting you know, people practice polygamy and get a second wife because my wife is in the audience here. so on.
But what I would suggest is this, and I'm very afraid of looking into that side right now.
So I will just leave it here in Sharla. Yes, sister slaley comm My name is Marina, I'm a radiologist. My question has two parts. Firstly, the Republic of Saudi Arabia, which is the birthplace of Islam, does it run? I mean, does the justice system run according to the Islamic Sharia? And if so, then the reason punishment that was given to a sister whose modesty was taken away by a group of men, the whip lashing punishment was adjust according to Islamic Sharia law, symmetric Saudi Arabia was not a republic, it's a kingdom. So the case, obviously, I'm not the spokesperson here for the Saudis. And I do not know the circumstances about the case that you're
talking about, even though I have heard about the case. But we cannot say that Islam does not punish the victim. That is for sure, but rather, Islam stands up for the rights of the victims. Like I said, I really do not know the circumstances of that case. So I really cannot speak about that case. However, just to give you an idea of what Islam says, I remember that was written by Imam Ali with regard to a woman in the case that she is raped. Imam Ali said that, as far as the rapist is concerned, he is guilty of what we call Hara. Hara is highway robbery. Now when people think of highway robbery, they think of crimes that happen out in the outskirts of the cities. But among
Elisa that Harada has to do with people in the canyon it Mama, who knows, he said that herrada is a crime in any place where when the victim calls for help, help is not able to come to them. They have been prevented from calling for help. And this is what happens in the case of highway robbery. And we know what is the punishment for a person who is guilty of highway robbery is that they be killed and that they be crucified. But then he also says something else. He said that and this woman must be compensated by the state with her Maha boozer salary, because the state has failed in protecting that woman. So you look into this. And we say that, you know, at least this is the opinion of Satan
and even Abu Talib, as he spoke about this idea of women being of women being raped. And by the way, another thing is that sometimes there is a tendency for people to say, Oh, she was asking for it. Or you know what she was, you know what? This, this does not justify it. You don't steal the money and say, well, it was out there. It's still not your money. So even though the person may not be behaving in the best of ways, they may not have been dressed in the most modest of clothes. There is no justification for doing such a thing. You robbed them of your humanity, and then you rub them against their will.
against brother or slowly. I'm Adele Shafi Burberry, I learned in school united we stand divided we fall. My question here is how can Muslims all over the world come together on a single platform and identify themselves as Muslims rather than I'm assuming they are my sciama body, Amex, Amex. Why is it because this I feel is the need of the hour where all Muslims have to come together on one single platform and be identified as a Muslim because we all believe in one Allah and one Prophet Muhammad peace be upon him, Allah Quran How can we achieve that state? Thank you. You know, as far as what unites us, there is so much of it.
All the rituals of Islam are an invitation to unity. You may pray by yourself, but there is more reward when you pray and Gemma was the rest of the believers. You may pass at any time of the year but there is more reward when you fast in Ramadan was the rest of the believers. You may do remember any time of the year but there is more reward when you do had was the rest of the believers a continuous invitation for people to be united. What we do nowadays is that we come to the masjid. We come together we're not united we are only together and there is a difference between togetherness and
Unity, what we do is that we come together, but we are not united. And that is of course a big challenge for the Muslim community that is out there. It's okay for people to differ, you know, this is Hanafi. This is Shafi This is that, that part of it, there is enough flexibility in Islam, where variations of opinions people can practice. It has enriched the Islamic library, that people have looked into the Quran and they came to varying conclusions as they are reading the Quran that enriches the community. Not only this, but Allah subhanaw taala speaks about numbers as a form of nirma with Allah Subhana Allah says Welcome to Tallinn and *athon that you are few in numbers but
Allah Subhana Allah has blessed you and made you into large numbers. Chef Mohammed Al ghazali late Mohammed delivers anime Allah bless his soul makes a very powerful statement when he said that the Muslim in Fei, Amina had the balloon who hadn't villian fee has fallen kathira, karate barossa for hip hop on fashion lie or whatever.
He said that the number of the Muslims he said exceeds a billion today, but he said that this billion is one with so many zeros next to it. In other words, he said that we are becoming many zeros. That is what our vision is here for. However, brothers and sisters, let us not lose hope. And that's why we say even though you have this global idea of how Muslims should come together, you must start locally we must start locally. And the motto is let us act locally and think globally. Let us unite the people in my village, let us unite the people on my street. Whereas only unite people here in India, we can even agree on when does the month of Ramadan begin? We can even agree
on the day of in some places, you've got three different days for even three different days for for Ramadan. And of course that is disgraceful when people are not even able to come into agreement in such a very minor, minor thing. But my advice would be let us all act locally and let us all think globally and collectively inshallah we are able to make a difference.
Yes, brother, song.
My name is Mohammad Dunham, student of commerce graduate.
My question is, what do you think about the women position on Islam? I mean, certain candidates talk about women as being
inferior to men or that they are, you know, feeble minded. You know, the majority of women on Hill because just because a woman, not some of the brothers, they take such headaches to oppress the women, because your feeble minded your mental. So I have the right upon you to press You
know, my mom, my sister, my mother, I'm not supposed to talk for the woman but the sisters, but I think it's my duty as a Muslim to tell the women, the sisters, that it's their right to stand up and speak against oppression on the oppressed. And I would like the doctor to shed some light upon this issue. All the rights that apply to men do apply to women, especially when it comes to the idea of them being holders of human dignity and integrity. However, I do agree with you that sometimes in the name of Islam, we do oppress women, that is a given many times in the name of Muhammad sallallahu alayhi wasallam we look down upon our sisters in the name of Islam as you said we
marginalize our sisters, even though Islam came to the upliftment of women and all the people who can potentially might potentially be oppressed. So we cannot use the same message that came to liberate them and make it a message from now on to go and discriminate and to oppress them. They are our equals and partners in as far as humanity is concerned. We are made from the same material they are our equals and partners as far as obligation by Allah subhanho wa Taala. Allah Subhana Allah does not expect more from a man on the basis that he's a man or less from a woman on the basis that she is a woman and also we are equal when it comes to meaning that our responsibility to Allah is
the same men and women. And then also Finally, is the reward and punishment of Allah subhanho wa Taala we are equal, you obey you do good be you male or female, Allah subhanho wa Taala does not favor one over the other by the mere fact that they are a man or they are a woman, but listen to this. The Prophet sallallahu alayhi wa sallam says, if you want to go to Paradise, serve under your mother's feet. So here you are in this life, your inability is determined by how well your wife speaks of you hydrocone hydrocone ie the best amongst you are those who are best to their families. When it comes to you're here after the Prophet sallallahu alayhi wa sallam says we go to your mother
These are two women right there, your sister The next question as Salam alikoum am Sabine Can I study in seven sided? This question is on behalf of a friend, a sin which I have done in my childhood, knowing that it is a sin, I hurt my mom, now she's expired. How can I make an apology to a person who is normal? I know that I will not be forgiven by Allah, if I don't apologize to the person. May Allah subhanaw taala
bless the soul of your mother, or may her abode be paradise tshabalala mean? And I think if I heard your your question, right, he said that this is something that you did in your childhood, and I'm not sure how old you were. And then I believe the question also said that you know that Allah subhanaw taala will not forgive your sins, we deal with a very kind God, we do not deal with, with a cruel God that only takes one point of your life, and he's going to hold you responsible for that one point of your life. That is not the case with Allah subhanho wa Taala no sin is ever too great that Allah Subhana Allah won't forgive. No matter what it is that you have done. You could have been
a person that killed you could have been a person that fornicated got engaged in all immoralities there is absolutely no sin on the face of the earth that Allah Subhana Allah won't forgive. If the person comes and asked for forgiveness. A man came to the Prophet sallallahu alayhi wa sallam, and he said to him, oh prophet of Allah, I have done anything. So he wrote Kabira B major, B minor, I am guilty of it. In other narrations, he said I have not what could be translated as I did not even leave any stone unturned, but I am guilty of it. And the man came and accepted Islam and the Prophet sallallahu alayhi wa sallam said, But Allah, Allah has forgiven your sin. And the man said, Rasul
Allah, what Allah sarathi whatever all the slipping what are all the Miss deeds that I have done and the prophet SAW, Selim said, Allah has forgiven your sins. And they said that the man when he was saying, Allahu Akbar, Allahu Akbar, meaning that Allah is greater in forgiveness than the people being great in their sense. So the point is, may Allah Subhana, Allah bless your mother. And what you can do to her right now is you can make lots of drought for her, and this is what I would invite the sister to do inshallah.
Then non Muslim brother, they
will allow non Muslim brothers and sisters to put forward the question on whichever mics they come up. volunteers can kindly guide me on that. Yes, brother. I wanted to thank the honorable speaker for his informative speech again, my name is parlez vous I'm from Chicago. And my question is regarding more or less the general topic is, is there a difference? Do you think between secular justice and Islamic justice, and which do you which one do you think is more influential or more effective in establishing justice as you see it? Because a lot of times, it seems like religious or dogmatic justice actually breeds more injustice than it does giving justice? The correct the last
statement is correct. If this religious, dogmatic implementation is not really what was intended by the religion, and mainly here, we're speaking about Islam. In that case, it would be correct. But the initial intent of the scripture in this case we're talking about, of course, the Quran, the Book of Allah subhanaw taala. The aim of it is to establish justice, even the Quran as we quoted earlier, that the mission of the messengers of Allah is to establish justice. And the way they did it is that they spoke on behalf of the masses who were oppressed and marginalized. And these messengers of Allah came and spoke out for them. political oppression in the case of Musa alayhis, salam, sexual
morality in the case of locali, salaam, business transactions in the case of Shriver alayhis salam, and Muhammad Sallallahu, alayhi wasallam. All the social and justices were taken place during his time. So the aim of their teachings, the aim of their books, as Allah Subhana Allah said, and as their lives have manifested, is to establish justice. And of course, the justice that comes from Allah subhanho wa Taala is nowhere to be matched by the justice of man. There was a time by the way, when it was okay, I'm so before I leave this point in, you know, speaking about this religious misuse and abuse of the name of God, and we all have had our fair share of misusing and abusing the
name of God. It was very common in America, that the white slave owner would be beating on the black slave. And he would actually be quoting Leviticus 17 at that point, he would have he would be whipping the slave and he would be, quote Leviticus 17 He who knows the will of his master, and does it not shall be whipped with his stripes and he will be whipping the man and he is quoting the Word of God. So supposedly, to this person, his sense of justice.
In his action right now, he is not even guilty of the least amount of injustice, he's quoting God. So how can he be going wrong at this? At this point, as far as secular justice, you know, the idea of wanting to implement justice, human desire is the people do want justice. The thing is that we fail as far as either our definition of what justice is, or how do we go about the implementation of justice, one of the definitions that were given as far as Justice is concerned, was done by Al farabi, theologist, from Spain. And he said that justice is the ethics of sharing. And he demonstrated this by saying that no good if it's only good for you, no good is good. If it's only
good for you, the best of goods, or shared goods, the goodness of goods, or shared goods, what good is your health, if the people around you are not healthy, it further enhances your health that everybody around you be healthy, what good is your freedom when you are able to express yourself but the people around you are not free to do so it further enhances your own intellectual growth and development that people share with you. So he said the goodest of goods or shared goods, but then he asked another question. And he said, if the goods of goods are shared goods, what are we supposed to share? What do we share? And he pointed five things. He said that we must share social status. And
he demonstrated that every human being is a holder of human dignity and dignity. We must share wealth, meaning that people are supposed to, you know be given a life that is equal to their human dignity and integrity, and they must share the environment, power must be shared. And most important knowledge must also be shared, meaning that everything is done for the betterment of humanity. The immediate obvious difference is the justice that Islam speaks of is divine, versus the justice that is man made is, you know, it's man made. And sometimes, sadly, because of the misapplication of the religious dogmas that you spoke about, it sounds like secular justice does more justice than the
religious justice.
Yes, we can have the next question, please. Brother, Salam Alaikum. My name is Baron Manik I'm a dental student by profession. I want to ask you the question about justice, that this all al Qaeda binladin they are all telling that we are fighting for the justice of the Islam is their way correct. They are killing peoples with guns and all their ways correct. What I want to ask about that, specifically, I believe that this question was addressed before. And we said that when it comes to principles, principles apply, regardless of what names is behind them. So if what is taking place is wrong, then it really does not matter who is the name behind it. And we say that wrong does
not become right, because the ones that are doing it are Muslims wrong as a sin wrong, even if it's done by very righteous people wrong remains to be wrong. And right is right again, regardless of who is doing it. So right and wrong is not to be known as by who is engaged in it right and wrong, especially right must be able to defend itself on its own merit. So whatever people do, regardless of what is the name that they that is behind them, that really is irrelevant of what the result or what the conclusion ought to be. But here's what we say. Islam does not condone the killing of the innocent people, whether they be Muslims or non Muslims, the killing of the innocence does not
become justifiable, because it is done by white cheers, sincere people, it does not still the killing of the innocence is wrong, regardless of who is guilty of it. And also, we must remember, and sometimes I believe this is the frustrating part here for the for the Muslims, is that there is so much concentration on the atrocities that may be committed by some Muslims, and people forget about atrocities that are committed by other people as well. So there is no monopoly on terrorism. There is no monopoly on the abuse of the innocence because somebody is a suicide bomber. He is not more of a terrorist than the one who is sending down a missile or who is causing a bomb to explode.
Those killings are wrong. And probably the person who is using the you know, the method of exploiting themselves. They're using it because they do not have access to what the other people have access to. The principle remains and that is, the killing of the innocence is wrong, regardless of who is doing it. Regardless by which method, they are doing it.
Your sister, a Salaam Alaikum This is my sister's question. Her name is kasi Saba as a mother
She's finally a pharmacy student. Her question is, the process of Kula is unjust cows, the woman has to wait for her husband's permission. Why can't she diverse just like the male's your comments, sisters asking about a concept in Islamic jurisprudence that is called the woman's ability and right to literally extract because that's what Allah means extract herself from the marriage. And usually, hula does not necessitate and does not require the approval of the husband, as far as the woman wanting to take herself out of the marriage. The agreement is in what is he to be compensated with. Let me give you an example. A brother know and I'm sure that the case is different here in India, at
least in the story that I am about to tell. My brother has worked for so long, and they have saved so much money. And now here they come thinking that they found a woman that they wanted to marry to, and he proposes to the woman, and she married him. And six months down the road, she discovered that this is not the person that she wants to spend the rest of her life was. However, this man has spent so much money, so much saving so much hard work, and making sure that he has a family now, if the woman divorces and leaves, then he loses his family that he thought he was establishing. And now From now on, it is going to take him also a long time to establish himself again to have a second
family. So the woman says, instead, in compensation of me being the cause of bringing this family to an end, I am going to compensate you so that you are able to start a family as soon as you want. And this process is called the process of color. And sometimes the man is absolutely rude. He's absolutely cruel, and he is not the person that the woman wants to stay with. that a woman is allowed to take herself outside that marital relationship, his approval is not needed. His permission is not required. Otherwise, if that was the case, then that would be a divorce. But what happens is that sometimes people misuse and abuse this notion. It is all made as a sign of rational
for us with our application of it, make it sound like the sister said, a very unjust and a very cool system. So it is not the system, but rather it is those who are applying and misusing and abusing that system.
JazakAllah Kyle brother, Yasser Fatah for your articulate and specifically educated talk for our audience presenter today. May Allah give you long life, health happiness to carry on with your mission of Dharma with such articulation inshallah