Justice in Islam

Justice in Islam

Shaykh Sulaiman Moola | Pearls of Faith 2019

Opening

(السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ - Assalamu alaykum wa rahmatullahi wa barakatuh)

(بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ - Bismillahir-Rahmanir-Rahim)

Khutbat al-Hajah (Opening Khutbah)

In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the All-Knowing, the All-Aware, the One Who perfected the system of the world without any hinderer or helper. Glory be to Allah, whose wisdom is vast and His knowledge is abundant, and His blessings are continuous to all, small and large.

We bear witness that there is no god but Allah, the One and Only, there is no partner for Him in Naqeer or Qitmeer.

We bear witness that our Master and Protector is Muhammad, His servant and Messenger, who guided us with an enlightening Book, and invited us to Allah with warning and glad tidings. May Allah's peace and blessings be upon him and his family and companions as long as the planets move.

As for the next, Allah has said in the Glorious Quran and the Praiseworthy Quran. I seek refuge with Allah from the accursed Satan.

Opening Quranic Verse

(بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ - Bismillahir-Rahmanir-Rahim)

"Allah does not forbid you from those who have not fought you in religion and have not driven you out of your homes, to be kind to them and to be just to them. Indeed, Allah loves the just."

Reference: Quran 60:8

Introduction to the Theme

So this brings us to the final segment and session of this very amazing conference. The theme overall of this conference is, as I understand and I trust that myself and the speakers that preceded me have been impressing

and driving the same point, and that is how we can adopt those amazing qualities by virtue of which we can become the beloveds of Allah.

Translation: "Indeed, my Lord is Merciful and Loving."

Reference: Quran 11:90

Allah codes the discussion of the Prophet Shuaib (peace be upon him) in which he said:

Translation: "O my nation, seek repentance from your Lord, then turn to Him."

Reference: Quran 11:90

So istighfar is saying, Allah forgive me for the wrong that I did, while tawbah is that I pledge not to revert to a life of sin. But then look at this here, and this is an intricate science of the Quran, what we refer to as rabt bayna al-ayat, the correlation between verses.

The Prophet Shuaib (peace be upon him) says, surely my Lord is merciful, He will accept your apology, He will pardon you. Wadoodun, He will love the sinner after he repents. At its best, if you've offended someone and apologized, the best scenario will be that he will accept your apology, but he's not going to have the most friendly of relationship. Listen, I've pardoned you and that's it now, you don't expect me to kiss the floor on which you walk, that's about it.

But Allah says, (إِنَّ رَبِّي رَحِيمٌ وَدُودٌ - Inna Rabbi Raheemun Wadood) - Shuaib (peace be upon him) says, my Lord is so merciful that He's merciful, He will forgive you. Wadoodun, He will love you. That's the first reflection.

Main Theme: Allah Loves Those Who Are Just

My focus in this segment is to focus on the aspect that Allah loves those who are just. Allah loves those who are just.

But prior to that I just want to share with you one Arabic poem, in which the poet says that in this world there are many people who you are fond of, attached to, you have an inclination, but there's no guarantee that they will reciprocate that love.

There are many people for whom you have an attraction, you have a feeling, you have an inclination, but there's no guarantees in place that because you love him or her, or you have a feeling and a passion and inclination. If a person only cares for you as a burden, then leave him and don't feel sorry for him.

In people there are alternatives, and in leaving there is comfort, and in the heart there is patience for the beloved, even if it is dry. But not everyone you love will love you with his heart. And not everyone you love will love you with his heart. If there is no line of love, if there is no line of love, then there is no goodness in a love that betrays his beloved. And he denies a life that has come close to his promise. And he reveals a secret that was hidden yesterday.

Peace in this world, if there is no friend in it, a truthful friend, a truthful friend, a just promise. One stanza of the whole poem, he says:

(مَا كُلُّ مَنْ تَهْوَاهُ يَهْوَاكَ قَلْبُهُ - Ma kullu man tahwahu yahwaka qalbuhu)

Translation: "Not everyone you love will necessarily love you back with their heart."

I often say, that in the world, I mean, in my earlier years of travel, now my family has kind of made peace on every travel, I'm not going to buy for them something, because I'm traveling every second day of my calendar. So, you know what, it's a tall order to buy something every time that you come. But Alhamdulillah from time to time we do surprise them to the best of our ability.

But very often you would find a scenario where you take time and pride to purchase an item and an article from across the ocean, and you keep it with great care and diligence in your cabin baggage, in the cabin in front of you, you take it through customs, you're very meticulous about it, only to come home and your child says, "No, I don't like the color. No, I don't like this." Oh my word, do you know what I went through? So, you could invest so much with no guarantee that it will meet the requirement of impression of the person you want to impress.

But you know what my brother and you know what my sister, when it comes to the Almighty, the sheer endeavor to implement, imbibe, and internalize, apart from its optimum execution, just the endeavor. Allah, I want to become just. I want to exercise justice.

Because you have said:

Translation: "Indeed, Allah loves those who are just."

Reference: Quran 60:8

You love those that are just. So, that's the topic that we have at hand today.

Four Pillars for an Ideal Society

Now, in Arabic they say:

(بَقَاءُ الدُّنْيَا عَلَى أَرْبَعَةٍ - Baqa'u ad-dunya 'ala arba'ah)

Translation: "The survival of this world depends on four things."

An ideal scenario for this world to exist - we need four categories of people for it to ideally exist. Of course, we're not living in an ideal world, but hypothetically, if we go back into the glory days of Medina Munawwara, the blessed city of the Messenger (peace and blessings be upon him), then you would find that these qualities and attributes were a reality.

Four categories:

1. Knowledge of the Scholars

(بِعِلْمِ الْعُلَمَاءِ - Bi'ilmi al-'Ulama)

We need the knowledge of the learned scholars. We need the knowledge of the learned scholars. Because without guidance, without divine knowledge, then of course, there is no navigation. There is no moral compass in our life. There are so many examples of this here.

And I often say, there is a big distinction between information and knowledge. So when you sit in and you Google and you research in and you're going online, you could be upping your information. But the procedure of acquiring knowledge is you got to humble yourself at the feet of someone more learned, serve him or her, and then learn from their knowledge. This is the system that Allah has impressed from the beginning of time till the end for the acquisition of divine knowledge.

By the pressing of a button or Googling something, information will be available. There's no guarantee for knowledge to come. The great prophet of Allah, Sayyidina Musa (peace be upon him), an objective digression, he was a great prophet, Sayyidina Musa (peace be upon him) in the galaxy of prophets.

To the extent the hadith is in Sahih Muslim - Imam Muslim records it in his book - that when the angel of death came to Musa (peace be upon him) and he didn't identify himself, he came and the prophet Musa resisted the angel of death, resisted him and said, move away, back off.

So the angel of death - and Imam Muslim has recorded this, and we believe in whatever the prophet (peace and blessings be upon him) said. We don't doubt it, we don't have any reservation or apprehension.

And then the angel of death went back to the Almighty and he said:

(أَرْسَلْتَنِي إِلَى عَبْدٍ لَا يُرِيدُ الْمَوْتَ - Arsaltani ila 'abdin la yureedu al-mawt)

Translation: "Oh my Lord, You've dispatched me to someone who doesn't want to die."

Reference: Sahih Muslim

And Allah said, go back to Musa and tell him that you are an angel and that you've come to remove his soul and he has a choice. That if he puts his hand on the back of a bull, then every strand of hair that he touches, he will be given an extension of one year.

(فَلَهُ بِكُلِّ شَعْرَةٍ غَطَّتْهَا يَدُهُ سَنَةٌ - Falahu bikulli sha'ratin ghattatha yadah sanah)

Translation: "For every hair that his hand covers, he will have one year of life."

Imagine if that were to us, we'll look for the most hairy bull. And like whole with two hands. And he said:

(ثُمَّ مَاهُ؟ - Thumma mahu?)

Translation: "Then what else?"

He said, after that is death. He said, well then take my soul now. So that was the profile of the prophet Musa (peace be upon him).

Yet when Allah sent him on the journey to Khidr to meet him, then what was the language of Musa (peace be upon him)? In his own capacity he was so great, he was so profound. But here he is before someone where he wants to learn:

(هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا - Hal attabi'uka 'ala an tu'allimanee mimma 'ullimta rushda)

Translation: "Can I follow you so that you may teach me from what you have been taught of sound judgment?"

Reference: Quran 18:66

The hadith is in Sahih Bukhari in Kitab al-Tafsir. Abdullah ibn Abbas says, I wanted to ask Umar al-Khattab regarding the two women whom Allah references in Surat al-Tahrim:

Translation: "If you two turn in repentance to Allah, your hearts are indeed so inclined."

Reference: Quran 66:4

And I didn't have:

(مَكَثْتُ سَنَةً أُرِيدُ أَنْ أَسْأَلَ عُمَرَ بْنَ الْخَطَّابِ - Makath-tu sanatan ureedu an as'ala 'Umar ibn al-Khattab)

Translation: "I waited one year wanting to ask Umar ibn al-Khattab."

Reference: Sahih Bukhari

One year I wanted to ask Umar. But out of the awe of Umar I would have back-stepped. And then on a journey of Hajj, it was casual, it was a relaxed ambience. And Umar stepped aside to perform ablution. I exploited the moment, I poured water. And I said, who are the two women that Allah speaks about in Surat al-Tahrim?

He said:

(تِلْكَ عَائِشَةُ وَحَفْصَةُ - Tilka 'A'ishatu wa Hafsah)

Translation: "That's Aisha and Hafsa (may Allah be pleased with them)."

And Ibn Abbas said, you answer it so casually, for the record, I've been tagging you for one year. That's knowledge. Information. So if you stop a scholar like, hey Shaikh, just wait. He will wait, and he'll probably answer your query. But information will be transmitted, not knowledge.

You want knowledge?

2. Justice of the Governors

بِعَدْلِ الْأُمَرَاءِ

Justice of the Governors.

3. Generosity of the Wealthy

بِسَخَاءِ الْأَغْنِيَاءِ

The generosity of the wealthy.

4. Supplications of the Poor

وَبِدُعَاءِ الْفُقَرَاءِ

And the supplications of the poor.

Justice of Umar ibn al-Khattab

Sayyiduna Umar (may Allah be pleased with him), his name is synonymous to justice. You think of Umar, you think of justice. You think of justice, you think of Umar. That's the reality.

So a diplomat from outside Medina comes to meet Umar ibn Khattab. He says, where is your parliament? Where is your headquarters? Where is your union building? Where is your powerhouse? So they said, our leader is there, he's sleeping under the tree.

So he comes to Umar ibn Khattab, a foreign diplomat comes into Medina. He looks at Umar, he says:

عَدَلْتَ فَأَمِنْتَ فَنِمْتَ

Translation: "You brought justice, so there is security, so you sleep in peace."

You cannot translate this. I mean, whatever I'm going to translate is an endeavor, but I'll fall short.

عَدَلْتَ - You brought a new definition to justice of Umar.

فَأَمِنْتَ - So there is peace and serenity in Medina.

فَنِمْتَ - So in broad daylight, you can sigh with relief and sleep with no fear.

Everybody advocates justice. Justice is one of those slogans. Anyone, whether a person aligns himself to a faith or not, it's just a moral ethical obligation that each one says, No, we need justice. We need to be just. We need to be fair.

But there's two unique aspects of Islam when it comes to justice:

"O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not personal inclination, lest you not be just. And if you distort your testimony or refuse to give it, then indeed Allah is ever, with what you do, Acquainted."

Reference: Quran 4:135

And speak the truth even if you have to confess you are wrong. Be candid, be honest, be transparent, be sincere. Even if you have to admit your parents are wrong. Of course, there's a protocol, there's a procedure, there's etiquette, there's mannerism. But that doesn't mean that in your moral, ethical obligation to your parents, you justify and condone their wrong. No.

وَلَوْ عَلَى أَنْفُسِكُمْ

If you have to confess I am wrong, then be honest.

إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا

Don't be intimidated by the economic muscle of the elite. And let not empathy grip you when it comes to the poor and their poverty.

فَاللَّهُ أَوْلَى بِهِمَا

Allah is more deserving.

فَلَا تَتَّبِعُوا الْهَوَى أَنْ تَعْدِلُوا وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

If you twist the evidence, remember Allah is watching you. So that's the first thing.

The Extension of the Masjid

Let's just look at some quick reflections from the life of Umar Ibn Khattab. So during the reign of Umar Ibn Khattab, the narration is in Mustadrak al-Hakim. He wanted to extend the sacred Masjid of the Messenger (peace and blessings be upon him). So Abbas the uncle of the Prophet (peace and blessings be upon him) had a property adjacent to the Masjid.

كَانَ لِلْعَبَّاسِ دَارٌ بِجَنْبِ الْمَسْجِدِ

Translation: "Abbas had a house next to the Masjid."

Reference: Mustadrak al-Hakim

So Umar Ibn Khattab he was the ruler, he was the leader. But you know at that time, wow. It was nobody was above the law. Nobody was above the law.

Umar Ibn Khattab is delivering a talk. And he says:

أَيُّهَا النَّاسُ اسْمَعُوا وَأَطِيعُوا

Translation: "O people, listen and oblige."

So Salman Farsi (may Allah be pleased with him) said:

لَا سَمْعَ وَلَا طَاعَةَ

Translation: "O Umar, sorry, we're not listening and we're not going to oblige."

In midstream, in the center, straight. The house were clean. It was just honest. Like why? Because from the spoils, from the booty, we all received one cloth, one garment, and you have two. So my mind is wondering now, is this not any form of, you know, what taking or betraying or disloyalty or:

غُلُولٌ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ

Translation: "Betrayal. And whoever betrays will come with what he betrayed on the Day of Resurrection."

Reference: Quran 3:161

Your problem, okay, he said. So he calls his son Abdullah Ibn Umar. He said, Abdullah come here and explain to the great Sahabi Salman. So Abdullah Ibn Umar says, O Salman Farsi, the upper garment that my dad has was his share and the lower garment was my share which I have gifted to my father.

So Salman Farsi said, okay, now my mind is clear. You can resume with your khutbah. Wow, man.

He stands up and he says:

لَا تُغَالُوا فِي مُهُورِ النِّسَاءِ

Translation: "Don't give women exorbitant dowries."

So a woman stands up from the congregation. Look at how learned the women of that time were. And he said:

أَنُتَّبِعُ مَا قُلْتَ أَمْ مَا قَالَ اللَّهُ؟

Translation: "Umar, must we follow what Allah said or must we follow what you say?"

So he said, no sister, you must do what Allah said. Sister, you must do what Allah said. Well, then Umar, this is Umar delivering a khutbah. These were our glory days. Today you dare open your mouth. Your job is on the line. You're the next one gone. You're on a slippery slope.

Was it Ahnaf, rahimahullah, was asked, Why don't you speak? He said:

إِنْ صَدَقْتُ خِفْتُ اللَّهَ وَإِنْ كَذَبْتُ خِفْتُكُمْ

Translation: "If I speak the truth, I fear Allah. And if I speak a lie, I fear you."

Why don't you speak? He said, if I speak a lie, I fear Allah. And if I speak the truth, I fear you. So I'd rather be silent.

So Umar Ibn Khattab said, don't give exorbitant amounts. So a woman said, Umar, must we listen to you or must we listen to Allah? He said, no, listen to Allah.

So she said, well, then there is a verse of the Quran that contradicts your sentiments. Look at the knowledge of the time, man. And if you're dissolving a relationship and you're moving on to a new partner and you had given the former spouse a large treasure at the point of ending the relation, don't claim the treasure you gave her.

So on a subtle note, this ayah releases a hint of the permissibility of giving your wife a treasure as dowry. So Umar Ibn Khattab said:

أَخْطَأَ عُمَرُ وَأَصَابَتِ امْرَأَةٌ وَكُلُّ أَحَدٍ أَفْقَهُ مِنْ عُمَرَ

Translation: "Umar has erred and a woman was correct. Everyone is more learned than Umar."

The truth be told, everyone is more learned than Umar. The hearts were clean, the hearts were clean.

So he told Abdullah Ibn Abbas, (may Allah be pleased with them both), that I want to extend the masjid. Give me this property of yours. Sell it to me.

بِعْنِيهَا يَا عَبَّاسُ

Translation: "Sell it to me, O Abbas."

He said, no, I will not sell it. So then Umar Ibn Khattab said:

فَاهْبَهَا لِي

Translation: "Then give it to me as a gift."

So Abbas (may Allah be pleased with him) said, no. So he said:

فَوَسِعْهَا أَنْتَ فِي مَسْجِدِ النَّبِيِّ صلى الله عليه وسلم

Translation: "Then you donate it and extend the masjid of the Prophet (peace and blessings be upon him)."

Abbas said:

بَلْ لَا أَفْعَلُ شَيْئًا مِنْ هُذَا

Translation: "I will not do any of these three."

Reference: Mustadrak al-Hakim

You have to oblige to one of the three. Either you sell it to me, or you gift it, or you include it yourself. He said, neither of the three.

So then Umar Ibn Khattab said, okay, let's arrange for a judge. So they said, okay, we get Ubay Ibn Ka'b, (may Allah be pleased with him). So Ubay Ibn Ka'b was brought in. And this is Abbas, (may Allah be pleased with him), the uncle of the Prophet (peace and blessings be upon him), and the Amirul Mu'mineen himself. Everyone on one level. This was adal, right?

When Allah spoke about:

"And establish weight in justice and do not make deficient the balance."

Reference: Quran 55:9

Then in Surah Rahman, Allah says:

"And the heaven He raised and imposed the balance."

Reference: Quran 55:7

Allah spoke that He sent down the scale to bring justice.

بَابُ قَوْلِ اللهِ تَعَالَى: وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ وَقَوْلِهِ : وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ

Translation: "Chapter on the statement of Allah: And We place the scales of justice for the Day of Resurrection, and His statement: Establish weight in justice and do not make deficient the balance."

Reference: Sahih Bukhari

We hear the hadith in the completion and the culmination of Bukhari, the scales of justice on the day of Qiyamah. Ubay ibn Ka'b (may Allah be pleased with him) presided over the case, and he said that, I've looked into the matter of Umar, and you cannot, you cannot impose on Abbas until you don't please him. It's his prerogative, his right, his choice. So in the end, if he declines, he's entitled to do so.

So Umar ibn al-Khattab (may Allah be pleased with him) said:

أَرَأَيْتَ قَضَاءَكَ هُذَا مِنْ كِتَابِ اللهِ أَوْ مِنْ سُنَّةِ الرَّسُولِ صلى الله عليه وسلم؟

Translation:

"Okay, point taken. You've pronounced the verdict that, you know, I don't have a choice. But what's the basis and the origin of your verdict? Where do you substantiate it from? Do you draw your source from the Quran or the hadith?"

He said, no, from the hadith. So he said, okay, then support it.

He said, I came across the narration from the Prophet (peace and blessings be upon him) that he had mentioned that when Allah told Sulaiman (peace be upon him) to build Masjid al-Aqsa, and he started extending it, that land belonged to someone. So Sulaiman (peace be upon him) told the person, I need to buy this land. I want to extend Masjid al-Aqsa.

So he sold the piece of land. And then when Sulaiman (peace be upon him) wanted to extend it, the person who sold the land asked him, tell me, the money you gave me is better or the property I gave you is better? So Sulaiman (peace be upon him) said, no, no, the land I took from you is more prime and the money you gave me is less.

So the man said, no, no, then I have second thoughts. So then Sulaiman (peace be upon him) said, okay, I will pay you more. So he paid him more. Then again, he said:

Translation: "The money you gave me is better or the land?"

So Sulaiman (peace be upon him) said, no, no, no, I'll be honest with you. The truth is the land I got, this is from Masjid al-Aqsa, that's more prime. So then he said, no. So then Sulaiman (peace be upon him) said, listen, make a price and a claim and I give you what you want and once you're done, it's over.

He said, well, I'm going to ask you something exorbitant. I want 12,000 qintar of gold.

Translation: "And this was great upon Sulaiman."

Reference: Mustadrak al-Hakim

You can see the whole academic write-up is written there. He said, well, this is really expensive and exorbitant. He said, well, that's my price.

And Allah then sent Wahiy to Sulaiman (peace be upon him) that give him whatever he wants because he's entitled to it. So when this narration was mentioned to Umar ibn Khattab, he said, okay, then I respect the right of Abbas and I step back.

Abbas (may Allah be pleased with him) said, now that you've respected the right, I have made this a gift for the ummah, for the extension of Masjid al-Nabawi.

Translation:

"Indeed, I make it a charity for the Muslims."

It's under the chapters of Adal of Umar ibn Khattab. Wow, give each person their right. Listen to this incident.

Accountability of the Governor

He was one of the governors of his time. So Umar (may Allah be pleased with him) heard that he had preoccupied himself in some luxury and comfort and that there were some issues and irregularities. So Umar (may Allah be pleased with him) had a very stern gaze on his governors.

There was a stern gaze on him. So one day he asked the people, If you find me going astray, what will you do? They said, We'll straighten you with the same sword with which you straighten us.

Translation: "All praise belongs to Allah who has kept people in my ummah to keep me in line and put me in line if I err or deviate in any way."

Wow! That was it.

The Crying Child

Sayyidina Umar (may Allah be pleased with him) is patrolling the streets of Medina. There's a child crying. So he goes to the mum and he says, Sister, lull your child, nurse your child. Please, people are sleeping. So she says, Okay brother, I'm sorry.

After a little while the child is crying again. So Umar goes and he says:

Translation: "Sister, but you're not being sensitive. People are sleeping and your child is crying."

So she said:

Translation: "I'm trying to wean him off the milk."

So he says, But while you're traveling in a foreign place, you're here, you're camping, you don't potty train your child how to use the washroom when you're traveling. You have the diapers on and when it's at home and in easy time and good time, that's when you do it. Why would you want to do it?

Translation: "Because Umar only gives an allowance for a child once the child has been weaned off."

Reference: Various classical sources

She doesn't know she's talking to Umar who's the head of state. He only gives an allowance for a child once the child has been weaned off. I need the financial help. So I'm trying to wean my child off quickly so that I can generate that revenue and get that allowance.

He says:

Translation: "Oh sister, sister, please just don't do anything. Please just don't do anything."

Just stay like this. He comes out of there, he's crying. Abdurrahman Ibn Awf nudges him, what's the matter? He says, just leave me alone.

He comes and leads the Fajr prayer.

Translation: "They say it was the one day there was more crying and less reading. We didn't know what Umar was saying, he was just crying."

And then he stands up and he says:

Translation: "Woe to you, O Umar! How many children of the Muslims have you killed?"

He says, Umar, did you think when you legislated? Did you think when you created the condition? You short- sighted on your side that you put a ruling in place that allowance would be only given to a child that would be weaned off. So many children were deprived of the milk of their mother because of your lack of vision. And he said, amend the law.

As of today, the state will provide wealth for a child from birth. He effected change.

وَلَوْ عَلَى أَنْفُسِكُمْ

If you are wrong, there's nothing wrong. My wife, I'm wrong. My son, I'm wrong. I often say, anger gets us into problem. Pride keeps us there. Anger gets us, pride keeps us. Because of my pride, I won't apologize.

The Case of Feroz Daylami

Let me move quickly, my time is running out. So, Feroz Daylami (may Allah be pleased with him) - Umar summons him. When he comes to the court of Umar, he has a little altercation with a young man. And in that, Feroz Daylami (may Allah be pleased with him) slaps this young boy.

Translation: "He hit him on his nose."

And he starts bleeding.

Translation: "The young boy comes in and he's bleeding."

So Umar (may Allah be pleased with him) says, what happened? He says, no, I was outside. And Feroz Daylami (may Allah be pleased with him) slapped me and this is it.

So he called Feroz Daylami (may Allah be pleased with him) and he said, what's this? He said, ya, we had a little feud and an argument and an altercation. And I got a bit provoked and in the foot of rage, I hit him. So Umar (may Allah be pleased with him) said, well then we need to avenge it.

He said, but I'm the governor of my place. And this is a youngster. He says, Allah doesn't differentiate. Allah doesn't differentiate.

Translation: "The governor kneels down."

فَجَتَى فَيْرُوزُ - The governor kneels down. Wow, my word.

The world will never see another Umar. The world, I wish Muslim and non-Muslim can read. What an insult on us that we have such legends in our history. If we can just take that from Nuqush and put it into Nufus. It will be a different world all together. He sits down, he kneels down, the young man comes now.

He's a young boy in his prime. It's time to take revenge. As the Quran says:

Translation: "And if you take revenge, then let it be balanced."

Reference: Quran 16:126

Let it be in place. So now he's about to hit the governor to balance the act out. So Umar Ibn Khattab says, young man, let me just whisper something in your ears regarding this governor. It's within your right to execute, to avenge, to take revenge, but just to put things into perspective to know the profile of this man.

Translation: The Prophet (peace and blessings be upon him) said that Aswad Anasi was a false prophet who had laid claim to prophethood just before the demise of the Prophet (peace and blessings be upon him), that Allah has put an end to this person. Allah has put an end to him, this false claimant of prophethood. And the man who was responsible for this putting an end to him was Feroz Daylami.

Reference: Various hadith collections

And the Prophet (peace and blessings be upon him) praised him for that. So the man on whom you're taking revenge is perfectly within your right. But just for the record, he's a very prominent man. It's your right, it's your

choice, it's your prerogative. You want to go ahead, please do.

He says, now after you've alerted me to who the man is, I will now pardon him and forgive him, and I willfully overlook the wrong that he has done. So the Feroz Daylami is on his knees. Look at the justice system. Look at the society. Look at the fabric. Look at the makeup.

Without infringing, encroaching, violating, respecting, honoring every person. But a mutual system of tolerance and respect where the young are taught to value the seniors, the seniors are taught to love the juniors.

So Feroz Daylami says, O Umar, the man has forgiven me without any duress. Do you think I'll be acquitted of my account in Akhirah? Will this offset it and balance it out? He said, yes.

Translation: "Then I make you my witness, this young boy, you have forgiven me and cleared my account so that on the day of Qiyamah, there will be no claim against me. So I'd rather acknowledge you here. I just have about 30,000 dirhams, I'm giving it to you. My horse is yours, my sword is yours."

Sayyidina Umar looked at the young man and he said:

Translation: "You are so lucky that Allah has blessed you, you took money and you pardon."

By pardoning him, you've earned your Jannah. By taking money, Allah has given you goodness in this world.

Justice Even with Enemies

I'll leave you with the last reflection, time has lapsed. The other aspect, the other aspect of the justice of Islam is:

Translation: "And let not the hatred of a people prevent you from being just."

Reference: Quran 5:8

Nobody can advocate this to you but the Quran. Let not the hostility of your foe provoke you to injustice. If you have a hostile relation, someone has been unfair to you, that doesn't give you license to reciprocate injustice.

Translation: "Justice, justice is the way."

Reference: Quran 5:8

The Story of Khubaib

The hadith is in Sahih Bukhari. The Prophet (peace and blessings be upon him) sends out a group as a scout. He makes Asim ibn Thabit the Amir of the group. As they come to a place, between Usfan and Mecca. There is a tribe by the name of Banu Lihyan. They surround them. They surround them. And then, there were 100 archers.

They say to the sahaba, that come down and we will not harm you. So Asim (may Allah be pleased with him) said:

Translation: "I'm not going to respect this covenant of theirs."

Reference: Sahih Bukhari

And then he resists them and they kill Asim (may Allah be pleased with him). In the end, they kill Asim (may Allah be pleased with him). The other two companions, Khubaib and Zayd ibn Dathina. They surrender and then they brought into Mecca. They brought into Mecca.

Translation: "The children of Harith purchased Khubaib (may Allah be pleased with him)."

Reference: Sahih Bukhari

Now Khubaib (may Allah be pleased with him) was responsible for the death of Harith in the battle of Badr. So the children had this desire to avenge the death of their late father. He's brought as a captive into Mecca Mukarramah. And while he's in Mecca Mukarramah:

Translation: "He's now a captive. He's shackled. He's detained. He said, can I borrow a razor and a blade?"

Reference: Sahih Bukhari

From one of the girls in that family who were his captives. He asked them for a blade and a razor. They obliged and they gave the razor. And she says, I gave the razor and I didn't realize my child slipped out and my child went into the lap of this man.

Now a child doesn't know color. A child is born clean and pure wholesome. A child doesn't know ethnicity. A child doesn't know all these artificial barriers with which we indoctrinate them. They come pure and wholesome.

I often speak about a friend of mine whose child was sick and admitted into a pediatric ward. So the parents came to visit the baby and they kissed the child. And as they were leaving, the son said, but mom, that's so unfair. So the mother said, why my baby? She said, there's so many children here. You didn't kiss all. Wow.

Wow. The child doesn't know anything. We're together. We're in a common pediatric ward. There's nothing that differentiates us. It's us that indoctrinate and poison this color, this culture, this creed, this ethnicity. These are the artificial barriers we make.

So the child came and sat down in the lap of Khubaib. Khubaib is going to be executed. There's a blade in his hand. The hadith is in Bukhari. She says:

Translation: "I panicked. I said, oh, my child in Khubaib's hand. And he has a blade. And he sensed my panic."

Reference: Sahih Bukhari

So he said to me:

Translation: "Oh sister, do you think because tomorrow you will be killing me, I will take out my frustration on this child?"

Reference: Sahih Bukhari

By Allah, that is not the teachings of Islam. By Allah, that is not the teachings. She said:

Translation: "By Allah, I never saw a prisoner like Khubaib."

Reference: Sahih Bukhari

Translation: "He would be eating grapes when there were no fruit."

Reference: Sahih Bukhari

So that's the message that regardless of what people do and they are hostile. It cannot provoke you to be unjust and display injustice or unfairness. You need to be honest.

And then the day comes and Sayyiduna Khubaib is executed. And he says:

Translation: "I do not care when I am killed as a Muslim, on which side I fall for the sake of Allah. And that is in the cause of Allah, and if He wills, He will bless the limbs of a torn body. And my eye has shed tears, but not from fear, but my return is to Allah."

Reference: Sahih Bukhari

Conclusion

On those notes we ask Allah to make us amongst those who exercises justice.

Translation: "Indeed, Allah loves those who are just."

Reference: Quran 60:8

The verse I recited Allah says:

Translation: "In the context of fellow non-Muslims those that are not hostile to you in the matter of faith, and have not driven you out, be caring to them, be dutiful and be just to them. Allah loves those that are just."

Reference: Quran 60:8

I take this opportunity of thanking the Mifdah Institution and the host and the Waheed Brothers and all the guests that have come out here. It's been an amazing three days. I've thoroughly enjoyed it and I hope, wish and pray that I've added some value to your life for surely you have added value to mine.

Closing

وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ

End of Khutbah