Name: The Concept of Justice in Islam May 03, 2007 — Maulana Wahiduddin Khan
Uploaded: 2007-01-01
Duration: 58 min 8 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “The Concept of Justice in Islam May 03, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: Peace gives opportunities.

0:09 Bismillah hir rahman nir rahim, wa salli Allahu alan nabiyyil karim. Rabb ishrah li sadri, wa yassir li amri, wah-lul uqdatan min lisani, بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم۔ رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی،

0:25 Yafqahu qawli. یفقہ قولی۔

0:32 The topic for this day is the concept of justice in Islam. The topic for this day is the concept of justice in Islam.

0:45 The concept of justice in Islam. A Muslim scholar has published a book. The concept of justice in Islam. A Muslim scholar has published a book.

0:55 In this book he maintains that in Islam there are two basic principles: Tawhid and Adl. In this book he maintains that in Islam there are two basic principles: Tawhid and Adl.

1:15 That is oneness of God and justice. I think it is aright description of Islamic principles. That is oneness of God and justice. I think it is aright description of Islamic principles.

1:33 Tawhid and Adl are two basic principles of Islam Tawhid and Adl are two basic principles of Islam

1:40 . There is no doubt about it. . There is no doubt about it.

1:45 Tawhid, that is oneness of God, means Tawhid, that is oneness of God, tells us how to establish contact, how to establish contact with God Tawhid, that is oneness of God, means Tawhid, that is oneness of God, tells us how to establish contact, how to establish contact with God

2:11 . So it deals with man versus God . So it deals with man versus God

2:19 principle. Man versus God. This is Tawhid. Then there is the other issue. principle. Man versus God. This is Tawhid. Then there is the other issue.

2:30 There is man, there is man versus man. Man versus man. This issue is covered by Qist or justice. There is man, there is man versus man. Man versus man. This issue is covered by Qist or justice.

2:46 So these two principles cover all the issues of human life. So these two principles cover all the issues of human life.

2:55 I think that there are three aspects I think that there are three aspects

3:04 in my present topic, in my present talk. I will deal, I would like to deal with the second issue, that is Adl or justice. in my present topic, in my present talk. I will deal, I would like to deal with the second issue, that is Adl or justice.

3:24 Now, I think that there are four basic branches of this teaching. Now, I think that there are four basic branches of this teaching.

3:37 That is That is

3:40 justice and politics. Justice and politics. Then justice and peace justice and politics. Justice and politics. Then justice and peace

3:56 . Then justice in daily life. These are three basic aspects of this subject. . Then justice in daily life. These are three basic aspects of this subject.

4:09 Now let us take the first, that is justice and politics. According to my study, Now let us take the first, that is justice and politics. According to my study,

4:26 both are two different issues. Justice has nothing to do with politics or political power. both are two different issues. Justice has nothing to do with politics or political power.

4:39 Justice is completely justice Justice is completely justice

4:48 describes the responsibility of an individual. Individual. If you describes the responsibility of an individual. Individual. If you

5:01 study the Quran, you will find that study the Quran, you will find that

5:08 justice, that Adl and Qist, there are two verses, Adl and Qist, both are synonymous. justice, that Adl and Qist, there are two verses, Adl and Qist, both are synonymous.

5:18 Both are Both are

5:23 used in the Quran fifty times. Fifty times. And you cannot find a single verse that used in the Quran fifty times. Fifty times. And you cannot find a single verse that

5:36 relates justice with politics. No. All the verses relates justice with politics. No. All the verses

5:48 deal with the individual responsibility. According to all these fifty verses, justice is an individual responsibility. deal with the individual responsibility. According to all these fifty verses, justice is an individual responsibility.

6:04 It has nothing to do with politics or political power. It has nothing to do with politics or political power.

6:13 But in our present time, But in our present time,

6:18 there are some Muslim scholars who have misinterpreted these who have interpreted the concept of justice in a political term. there are some Muslim scholars who have misinterpreted these who have interpreted the concept of justice in a political term.

6:40 They have politicized the concept of justice. How? They They have politicized the concept of justice. How? They

6:56 took the word Adl or justice in took the word Adl or justice in

7:07 passive ways. All the verses deal, all the verses in the Quran are in passive ways. But these scholars have taken it in active ways. passive ways. All the verses deal, all the verses in the Quran are in passive ways. But these scholars have taken it in active ways.

7:20 That is, That is,

7:25 all the verses tell us that you have to follow the principle of justice. But they interpreted these verses in such a manner that Quran enjoins us to impose Qist on the earth all the verses tell us that you have to follow the principle of justice. But they interpreted these verses in such a manner that Quran enjoins us to impose Qist on the earth

7:49 . To implement Qist on all the people. So they have taken these verses in active ways, although all these verses are in passive ways. . To implement Qist on all the people. So they have taken these verses in active ways, although all these verses are in passive ways.

8:06 Basically, they have Basically, they have

8:17 taken two verses from the Quran. taken two verses from the Quran.

8:25 And And

8:28 basically, there are two scholars. One is an Arab scholar and the second is the scholar who was born in India. basically, there are two scholars. One is an Arab scholar and the second is the scholar who was born in India.

8:44 So Syed Qutb is a well-known Arab scholar. He has published a commentary that is Fi Jalalil Quran. So Syed Qutb is a well-known Arab scholar. He has published a commentary that is Fi Jalalil Quran.

8:59 It is an Arabic commentary of the Quran. And Syed Abdullah Al-Mawdudi has published a complete commentary in Urdu. It is an Arabic commentary of the Quran. And Syed Abdullah Al-Mawdudi has published a complete commentary in Urdu.

9:15 Its title is Tafhimul Quran. So basically, there are two scholars. One from Arab and the second from Indian subcontinent. Its title is Tafhimul Quran. So basically, there are two scholars. One from Arab and the second from Indian subcontinent.

9:28 These scholars have These scholars have

9:32 interpreted these verses in active ways. That is, impose or implement justice on the earth. interpreted these verses in active ways. That is, impose or implement justice on the earth.

9:43 It is completely wrong. What are those two verses? One is in chapter An-Nisa. It is completely wrong. What are those two verses? One is in chapter An-Nisa.

9:52 That is chapter four. That is chapter four.

9:55 In chapter four, there is verse number 135. Kunu qawwamin bil-qist. In chapter four, there is verse number 135. Kunu qawwamin bil-qist.

10:06 Kunu qawwamin bil-qist. They have taken this verse in active ways. Kunu qawwamin bil-qist. They have taken this verse in active ways.

10:18 That is, implement the principle of justice on earth. It is completely wrong. That is, implement the principle of justice on earth. It is completely wrong.

10:28 Kunu qawwamin bil-qist means follow the principles of justice firmly. Kunu qawwamin bil-qist means follow the principles of justice firmly. Kunu qawwamin bil-qist means follow the principles of justice firmly. Kunu qawwamin bil-qist means follow the principles of justice firmly.

10:48 But they have interpreted this verse quite wrongly. But they have interpreted this verse quite wrongly.

10:54 That implement the principles of justice all over the world. That implement the principles of justice all over the world.

11:06 It is completely wrong. It is completely wrong.

11:09 For this meaning, you have to find a verse in the Quran. In these verses, Nafis Shariat al-Islam alal-arz. For this meaning, you have to find a verse in the Quran. In these verses, Nafis Shariat al-Islam alal-arz.

11:21 But you cannot find this kind of verse in the Quran at all. But you cannot find this kind of verse in the Quran at all.

11:27 Then the second verse you can find in chapter Al-Hadid. The second verse you can find in chapter Al-Hadid. Then the second verse you can find in chapter Al-Hadid. The second verse you can find in chapter Al-Hadid.

11:42 So in chapter Al-Hadid, Quran says, Inna arsalna rusalna bil-bayinat, wa anzalna ma'uhu bil-kitab wal-mizan, li-yaqooban naasu bil-qist. So in chapter Al-Hadid, Quran says, Inna arsalna rusalna bil-bayinat, wa anzalna ma'uhu bil-kitab wal-mizan, li-yaqooban naasu bil-qist.

11:56 Li-yaqooban naasu bil-qist. It means that so that men may conduct themselves with justice. Li-yaqooban naasu bil-qist. It means that so that men may conduct themselves with justice.

12:08 So that men may conduct themselves with justice. This is the literal meaning of this verse. So that men may conduct themselves with justice. This is the literal meaning of this verse.

12:18 But these two scholars, Syed Qutb and Abdullah Al-Mawdudi, in their commentary, Fi Jalalil Quran and Fi Jalalil Quran is an Arabic commentary and Tafhimul Quran is an Urdu commentary. But these two scholars, Syed Qutb and Abdullah Al-Mawdudi, in their commentary, Fi Jalalil Quran and Fi Jalalil Quran is an Arabic commentary and Tafhimul Quran is an Urdu commentary.

12:38 So these two scholars, So these two scholars,

12:44 I don't find any other commentator of the Quran except these two scholars. So they maintain that in this verse, Quran enjoins us to implement the principles of justice all over the world I don't find any other commentator of the Quran except these two scholars. So they maintain that in this verse, Quran enjoins us to implement the principles of justice all over the world

13:05 . It is ridiculous. Linguistically, it is ridiculous. Everyone who knows Arabic language will understand that both the verses are in passive voices. . It is ridiculous. Linguistically, it is ridiculous. Everyone who knows Arabic language will understand that both the verses are in passive voices.

13:26 But they have taken it in active voices. So here I would like to quote one, only one commentator, Arab But they have taken it in active voices. So here I would like to quote one, only one commentator, Arab

13:40 ic commentator, that is Imam Ash-Shaukani. Imam Ash-Shaukani. ic commentator, that is Imam Ash-Shaukani. Imam Ash-Shaukani.

13:48 His His

13:52 commentary is a well-known commentary with the name of Fathul Qadir. Fathul Qadir. So he has, commentary is a well-known commentary with the name of Fathul Qadir. Fathul Qadir. So he has,

14:07 as I interpreted this verse, in these verses that, Li-ya-taba'u ahkamal adl fi anfusihim. as I interpreted this verse, in these verses that, Li-ya-taba'u ahkamal adl fi anfusihim.

14:18 It means so that they follow principles of justice in their life. It means so that they follow principles of justice in their life.

14:27 So this is the Quranic meaning. So as I have earlier said that there are fifty verses in the Quran relating to justice. So this is the Quranic meaning. So as I have earlier said that there are fifty verses in the Quran relating to justice.

14:43 But all these verses, But all these verses,

14:49 only only

14:53 all these verses enjoin us to follow all these verses enjoin us to follow

15:00 the principles of justice in our own life. You cannot find a single verse that says that implement all these Islam, all these implement these principles of justice all over the world. the principles of justice in our own life. You cannot find a single verse that says that implement all these Islam, all these implement these principles of justice all over the world.

15:23 It is wrong. It is nonsense. And there is no such verse in the Quran. So this is the one aspect of the subject. It is wrong. It is nonsense. And there is no such verse in the Quran. So this is the one aspect of the subject.

15:39 That justice has nothing to do with politics. We have to follow justice. That justice has nothing to do with politics. We have to follow justice.

15:51 It is not required by God to It is not required by God to

15:55 implement justice all over the world. implement justice all over the world.

15:58 That is nonsense. So it is a justice in Islam refers to individual responsibility. That is nonsense. So it is a justice in Islam refers to individual responsibility.

16:14 Justice in Islam refers to individual responsibility. Justice in Islam refers to individual responsibility.

16:23 It has nothing to do with political movement and political order or political power. Not at all. It has nothing to do with political movement and political order or political power. Not at all.

16:33 Then Then

16:39 let us take the second aspect. That is, second aspect of the topic. That is justice and peace let us take the second aspect. That is, second aspect of the topic. That is justice and peace

16:55 . Again, I will say that justice and peace are two different issues. Two different issues. . Again, I will say that justice and peace are two different issues. Two different issues.

17:08 Some people say that, for example, Palestinian people say that we want peace Some people say that, for example, Palestinian people say that we want peace

17:17 . But we want peace with justice. So all those Arab youth who are engaged in violence, they say that, yes, we want peace . But we want peace with justice. So all those Arab youth who are engaged in violence, they say that, yes, we want peace

17:36 . But give us justice. You have to give us justice and we will give you peace. This is not an Islamic concept. . But give us justice. You have to give us justice and we will give you peace. This is not an Islamic concept.

17:48 Not at all. Not at all.

17:51 According to Islam, justice and peace both are two separate issues. Two separate issues. According to Islam, justice and peace both are two separate issues. Two separate issues.

18:02 Here I would like to quote two Here I would like to quote two

18:07 references from the life of the Prophet of Islam. references from the life of the Prophet of Islam.

18:13 You know, the Prophet of Islam was born in Mecca. He started his mission in Mecca. You know, the Prophet of Islam was born in Mecca. He started his mission in Mecca.

18:24 Then in 622, he migrated from Mecca to Madinah. Then in 622, he migrated from Mecca to Madinah.

18:37 This was not justice for him. This was not justice for him.

18:40 Mecca was his hometown. Mecca was his hometown. So it was hisright to live in Mecca. Mecca was his hometown. Mecca was his hometown. So it was hisright to live in Mecca.

18:57 To live in Mecca. But Meccan people, namely Quraysh, To live in Mecca. But Meccan people, namely Quraysh,

19:10 wanted to Quraysh wanted to Quraysh

19:18 became hostile to his mission. became hostile to his mission.

19:23 They They

19:33 became enemies of his mission. So under compulsion, under compulsion, he migrated from Mecca. became enemies of his mission. So under compulsion, under compulsion, he migrated from Mecca.

19:45 So it was injustice. Injustice. But he never said that it is injustice. He silently migrated from Mecca to Madinah. So it was injustice. Injustice. But he never said that it is injustice. He silently migrated from Mecca to Madinah.

19:58 Silently, without any protest, without any complaint. Silently, without any protest, without any complaint.

20:05 Also, it was against his rights, against the principle of justice. And then when he reached Madinah, he never complained. Also, it was against his rights, against the principle of justice. And then when he reached Madinah, he never complained.

20:21 He never uttered a single word against Quraysh He never uttered a single word against Quraysh

20:26 that they committed injustice. Never, never, never. So the Prophet never bracketed the question of justice with migration. that they committed injustice. Never, never, never. So the Prophet never bracketed the question of justice with migration.

20:45 Why? Why?

20:48 The Prophet only saw that in Madinah, there are some opportunities which are not available in Mecca. The Prophet only saw that in Madinah, there are some opportunities which are not available in Mecca.

21:01 So although it was injustice, although it was against all the principles of justice, but without complaining, without protesting, he saw the opportunities. So although it was injustice, although it was against all the principles of justice, but without complaining, without protesting, he saw the opportunities.

21:18 He saw the opportunities that were available in Madinah. So he migrated and tried to avail all those opportunities. He saw the opportunities that were available in Madinah. So he migrated and tried to avail all those opportunities.

21:29 This was a prophetic principle. Then the other example is that after migration, that is Hijrah, Quraysh This was a prophetic principle. Then the other example is that after migration, that is Hijrah, Quraysh

21:46 organized some attacks. organized some attacks.

21:51 They They

21:57 attacked Mecca. They showed aggression. There was some battle. attacked Mecca. They showed aggression. There was some battle.

22:05 Some battle. Like the Battle of Badr, Battle of Uhud. Some battle. Like the Battle of Badr, Battle of Uhud.

22:12 So he wanted to make a settlement between himself and Quraysh. So he wanted to make a settlement between himself and Quraysh.

22:23 There was a negotiation at Hudaybiyah. Hudaybiyah. So during these negotiations, There was a negotiation at Hudaybiyah. Hudaybiyah. So during these negotiations,

22:37 the Prophet finalized an agreement. In this agreement, all the justice, all the principles of justice were denied. the Prophet finalized an agreement. In this agreement, all the justice, all the principles of justice were denied.

22:51 You can see the provisions attached to the Hudaybiyah agreement that it was completely injustice. You can see the provisions attached to the Hudaybiyah agreement that it was completely injustice.

23:03 All the principles of justice were denied in this agreement. All the principles of justice were denied in this agreement.

23:08 It was finalized on unilateral conditions. It was finalized on unilateral conditions.

23:17 Unilateral conditions. No condition of the Prophet was met in this agreement except peace Unilateral conditions. No condition of the Prophet was met in this agreement except peace

23:31 . So here the Prophet achieved peace without justice. . So here the Prophet achieved peace without justice.

23:41 Here he detached the question of peace with the question of justice. Here he detached the question of peace with the question of justice.

23:49 In the Hudaybiyah agreement, the Hudaybiyah agreement is a clear example that the Prophet detached, the Prophet delinked the question of justice and the question of peace. In the Hudaybiyah agreement, the Hudaybiyah agreement is a clear example that the Prophet detached, the Prophet delinked the question of justice and the question of peace.

24:04 So the Prophet adopted a delinking policy. He never bracketed. He never attached the question of justice with the peace. So the Prophet adopted a delinking policy. He never bracketed. He never attached the question of justice with the peace.

24:19 So he adopted the peace for the sake of peace formula. Although justice was denied, but as he was able to achieve peace, so he agreed upon. So he adopted the peace for the sake of peace formula. Although justice was denied, but as he was able to achieve peace, so he agreed upon.

24:38 So he took that, so he accepted that agreement. So this was the policy of the Prophet of Islam. So he took that, so he accepted that agreement. So this was the policy of the Prophet of Islam.

24:49 All those people who say that, "Give us justice. Then we will give you peace." They are engaged in violent activities. All those people who say that, "Give us justice. Then we will give you peace." They are engaged in violent activities.

25:06 So when they are asked for peace, they say that, "Yes, we want peace So when they are asked for peace, they say that, "Yes, we want peace

25:13 . But first of all, you have to give us justice." This is against the prophetic policy. The prophetic policy was a delinking policy. . But first of all, you have to give us justice." This is against the prophetic policy. The prophetic policy was a delinking policy.

25:26 The Prophet always delinked The Prophet always delinked

25:32 justice from peace. A very clear example is the Hudaybiyah agreement. justice from peace. A very clear example is the Hudaybiyah agreement.

25:42 In the Hudaybiyah agreement, all the justice principles were denied. Only one thing was achieved by the Prophet, that is peace. In the Hudaybiyah agreement, all the justice principles were denied. Only one thing was achieved by the Prophet, that is peace.

25:53 So he adopted it. He accepted this agreement. So he adopted it. He accepted this agreement.

26:03 Why Why

26:04 ? Because according to the prophetic vision, according to the prophetic principle, peace is more important than anything else. ? Because according to the prophetic vision, according to the prophetic principle, peace is more important than anything else.

26:18 Why? Because peace gives you opportunities. Every time there are opportunities Why? Because peace gives you opportunities. Every time there are opportunities

26:31 . But to avail those opportunities is required peace. . But to avail those opportunities is required peace.

26:39 According to the Quran, the Quran says, "Innamal osra yusra." It means that every time there are opportunities, According to the Quran, the Quran says, "Innamal osra yusra." It means that every time there are opportunities,

26:55 in every situation, in every circumstance, there are opportunities in every situation, in every circumstance, there are opportunities

27:03 . But to avail those opportunities, it requires peace. So the Prophet delinked peace with justice so that he may be able to achieve, . But to avail those opportunities, it requires peace. So the Prophet delinked peace with justice so that he may be able to achieve,

27:18 so that he may be able to avail those opportunities so that he may be able to avail those opportunities

27:24 . This was the prophetic policy. . This was the prophetic policy.

27:31 So the prophetic policy was a delinking policy. So the prophetic policy was a delinking policy.

27:37 He always delinked the problems from the opportunities. He always delinked the problems from the opportunities.

27:45 If you If you

27:50 find peace, then you can work. You can struggle. You can avail all those opportunities. find peace, then you can work. You can struggle. You can avail all those opportunities.

28:05 And if there is no peace, then it is not possible to avail those opportunities. And if there is no peace, then it is not possible to avail those opportunities.

28:13 This was the prophetic policy. So I present all those people who say that, "Give us peace." All those people who say that, "Yes, we w This was the prophetic policy. So I present all those people who say that, "Give us peace." All those people who say that, "Yes, we w

28:32 ant peace. But peace with justice." They are not ready to accept peace without justice. ant peace. But peace with justice." They are not ready to accept peace without justice.

28:40 This kind of thinking is quite wrong This kind of thinking is quite wrong

28:47 . This kind of thinking is not Islamic thinking. Then let us take the third aspect. . This kind of thinking is not Islamic thinking. Then let us take the third aspect.

28:58 That is justice in daily life. Justice in daily life. That is justice in daily life. Justice in daily life.

29:11 Here I can say that Here I can say that

29:15 Islam, Islam,

29:23 according to Islamic principle, according to Islamic principle,

29:29 the greatest I can say that the greatest contribution of Islam in this regard is that Islam made the greatest I can say that the greatest contribution of Islam in this regard is that Islam made

29:41 the just behavior of everyone's own interest. Everyone's own interest. the just behavior of everyone's own interest. Everyone's own interest.

29:55 Why Why

29:56 ? Because there are several, there are perhaps dozens of Ayat and Hadiths that tell us that ? Because there are several, there are perhaps dozens of Ayat and Hadiths that tell us that

30:10 if you want justice from God, you have to be just with people. if you want justice from God, you have to be just with people.

30:21 "Irhamu manfil arz, yarhamukum manfil sumaa." "Lam yashkuru nas, "Irhamu manfil arz, yarhamukum manfil sumaa." "Lam yashkuru nas,

30:33 malla yashkuru Allah." Then there are some other verses and Hadiths. malla yashkuru Allah." Then there are some other verses and Hadiths.

30:43 These references tell us that if you want to find justice from God, you have to be just with other people These references tell us that if you want to find justice from God, you have to be just with other people

30:56 . Do justice with people and you will find justice from God. This is the Islamic principle. . Do justice with people and you will find justice from God. This is the Islamic principle.

31:07 And they are very important. This principle has made just behavior your own personal interest. And they are very important. This principle has made just behavior your own personal interest.

31:21 Your own personal interest. Your own personal interest.

31:26 Because everyone needs justice from God. Because everyone needs justice from God.

31:31 Because we all, men and women Because we all, men and women

31:36 who are in this world, they will die and they will be presented before God on the Day of Judgment. who are in this world, they will die and they will be presented before God on the Day of Judgment.

31:48 So it is everyone's personal question. How to save us from the wrath of God So it is everyone's personal question. How to save us from the wrath of God

31:57 ? How to find justice from God? How to find salvation from God? ? How to find justice from God? How to find salvation from God?

32:06 This is everyone's personal question. This is everyone's personal question.

32:13 So when the Quran and Hadiths say that, "Irhamu manfil arz, yarhamukum manfil sumaa." "Mallam yashkuru nas, lam yashkuru Allah." And other references. So when the Quran and Hadiths say that, "Irhamu manfil arz, yarhamukum manfil sumaa." "Mallam yashkuru nas, lam yashkuru Allah." And other references.

32:29 So according to these references, it becomes our personal interest. Because these references tell us that So according to these references, it becomes our personal interest. Because these references tell us that

32:44 if you want mercy from God, you have to be merciful to people. if you want mercy from God, you have to be merciful to people.

32:58 Everyone wants mercy from God. But the condition is that you have to be merciful to other people. Everyone wants mercy from God. But the condition is that you have to be merciful to other people.

33:10 Otherwise, you will not be able to find mercy from God. Otherwise, you will not be able to find mercy from God.

33:21 So God is merciful So God is merciful

33:24 . But you have to be merciful also. There is a Hadith, "Taqallaqu ba akhlaqillah." Adopt the character of God. . But you have to be merciful also. There is a Hadith, "Taqallaqu ba akhlaqillah." Adopt the character of God.

33:39 God is merciful. So you have to be merciful. God is merciful. So you have to be merciful.

33:44 God is passionate. So you have to be passionate. God is a giver. So you have to be a giver. God is passionate. So you have to be passionate. God is a giver. So you have to be a giver.

33:57 God is the source of justice. So you have to be the source of justice. God is the source of justice. So you have to be the source of justice.

34:06 So this teaching makes just behavior everyone's own interest. So this teaching makes just behavior everyone's own interest.

34:19 Everyone's own interest. Everyone's own interest.

34:24 If we want to find If we want to find

34:31 justice from God, if we want to find mercy from God, so we have to adopt a mercy culture, a mercy character. justice from God, if we want to find mercy from God, so we have to adopt a mercy culture, a mercy character.

34:50 You have to adopt this kind of character in ourselves. You have to be merciful to others. So this is very important. You have to adopt this kind of character in ourselves. You have to be merciful to others. So this is very important.

35:03 It is very important. It is very important.

35:08 Here I would like to give some more references. Here I would like to give some more references.

35:19 Once the Prophet Once the Prophet

35:26 sent his servant for some job, but he became late and that it was anurgent need. sent his servant for some job, but he became late and that it was anurgent need.

35:42 So when he came and he was very late, the Prophet said, "Lawla khashyatul qawat." So when he came and he was very late, the Prophet said, "Lawla khashyatul qawat.

35:50 Lawja tukibihadat sawaq." Lawja tukibihadat sawaq."

35:55 "I fear God." "I fear God.

35:58 "I fear God. I fear God. I fear God's punishment. Otherwise, I wanted to beat you." I fear God. I fear God's punishment. Otherwise, I wanted to beat you."

36:13 So here you can see that even the Prophet is not saved. Even the Prophet So here you can see that even the Prophet is not saved. Even the Prophet

36:25 has to adopt the character of mercy. has to adopt the character of mercy.

36:33 So this is the Islamic teaching. And this Islamic teaching makes just behavior everyone's own interest. So this is the Islamic teaching. And this Islamic teaching makes just behavior everyone's own interest.

36:54 Then there is a Then there is a

37:00 Hadith Hadith

37:01 . In this Hadith, the narrator says that once the Prophet saw a companion, his name was Abu Mas'ud. . In this Hadith, the narrator says that once the Prophet saw a companion, his name was Abu Mas'ud.

37:16 The name of this companion was Abu Mas'ud. The name of this companion was Abu Mas'ud.

37:20 So Abu Mas'ud was beating his servant. He became angry and he started beating that servant. So Abu Mas'ud was beating his servant. He became angry and he started beating that servant.

37:32 So the Prophet saw him So the Prophet saw him

37:37 . Then the Prophet said, "Alam Aba Mas'ud. Lallaho akhdar 'alayka min ka ala hadal ghulam." . Then the Prophet said, "Alam Aba Mas'ud. Lallaho akhdar 'alayka min ka ala hadal ghulam."

37:51 He said that, "O Abu Mas'ud, He said that, "O Abu Mas'ud,

37:58 God is more powerful upon you than you upon this servant." And God will, it means that God will punish you. God is more powerful upon you than you upon this servant." And God will, it means that God will punish you.

38:14 And you cannot save yourself from God's punishment because He is all-powerful. And you cannot save yourself from God's punishment because He is all-powerful.

38:24 So Abu Mas'ud accepted his mistake. He said, "Sorry." So Abu Mas'ud accepted his mistake. He said, "Sorry."

38:35 And he wanted forgiveness from that servant. So in this Hadith, you can say that if we want And he wanted forgiveness from that servant. So in this Hadith, you can say that if we want

38:56 in this Hadith, you can say that if we want to save ourselves from God's punishment, we have to save others from our punishment. in this Hadith, you can say that if we want to save ourselves from God's punishment, we have to save others from our punishment.

39:12 So according to this teaching, just behavior becomes a personal interest of every man and woman. So according to this teaching, just behavior becomes a personal interest of every man and woman.

39:29 Then I would like to narrate a very relevant story. A very relevant story. Then I would like to narrate a very relevant story. A very relevant story.

39:42 That is, That is,

39:49 when the Prophet migrated from Makkah to Madinah in the first quarter of the 7th century, so at that time, there were some Jewish families living in Madinah. when the Prophet migrated from Makkah to Madinah in the first quarter of the 7th century, so at that time, there were some Jewish families living in Madinah.

40:11 So one day, So one day,

40:16 it happened that one day the Prophet saw a funeral procession passing through a street in Madinah. it happened that one day the Prophet saw a funeral procession passing through a street in Madinah.

40:26 At that time, the Prophet was At that time, the Prophet was

40:30 the Prophet was seated at that time. On seeing the funeral, he stood up in respect. the Prophet was seated at that time. On seeing the funeral, he stood up in respect.

40:39 One of his companions said, "O Prophet, it was the funeral of a Jew, not a Muslim." The Prophet replied, "Alaisat nafsan One of his companions said, "O Prophet, it was the funeral of a Jew, not a Muslim." The Prophet replied, "Alaisat nafsan

40:53 ? Was he not a human being? Was he not a human being?" In this ? Was he not a human being? Was he not a human being?" In this

41:06 episode, you can see that the Prophet has to respect all men and women, every Muslim or non-Muslim, episode, you can see that the Prophet has to respect all men and women, every Muslim or non-Muslim,

41:22 regardless of their creed and religion and culture. regardless of their creed and religion and culture.

41:28 Without this respect, you cannot expect from God that God will give you respect. If you want respect from God, you have to show respect to other human beings, other men and women. Without this respect, you cannot expect from God that God will give you respect. If you want respect from God, you have to show respect to other human beings, other men and women.

41:56 Then I would like to add one more point here that Then I would like to add one more point here that

42:09 the most important ethical principle is justice. Justice. For example, a person came to the Prophet and asked, the most important ethical principle is justice. Justice. For example, a person came to the Prophet and asked,

42:26 "O Prophet, give me a master advice by which I may be able to manage all the affairs of my life." The Prophet replied, "O Prophet, give me a master advice by which I may be able to manage all the affairs of my life." The Prophet replied,

42:40 "La taqzab." Don't be angry. "La taqzab." Don't be angry.

42:44 I think don't be angry is not a simple advice. It is very important. If you analyze this advice, you will find a deep meaning in this advice. I think don't be angry is not a simple advice. It is very important. If you analyze this advice, you will find a deep meaning in this advice.

43:02 What is that meaning? What is that meaning?

43:06 It is not easy to give a positive response to It is not easy to give a positive response to

43:14 a man who a man who

43:22 when you are angry, you are when you are angry, you are reacting negatively because there was some provocation. when you are angry, you are when you are angry, you are reacting negatively because there was some provocation.

43:32 So when there is a provocation, it is not very easy to save yourself from anger. But here is a very important point. So when there is a provocation, it is not very easy to save yourself from anger. But here is a very important point.

43:44 I think that that point is that you have to have a sense of justice when someone provokes you. I think that that point is that you have to have a sense of justice when someone provokes you.

43:57 So if you have a sense of justice, you will think that maybe this man was in a bad mood due to some reason. So if you have a sense of justice, you will think that maybe this man was in a bad mood due to some reason.

44:12 He was in a bad mood. He was in a bad mood.

44:14 He was not in a normal condition. So he provoked me. When one provokes you and you have a sense of justice, He was not in a normal condition. So he provoked me. When one provokes you and you have a sense of justice,

44:27 you may consider that maybe this man needs some concession. you may consider that maybe this man needs some concession.

44:37 Concession. Why Concession. Why

44:40 ? Because he was not in a normal condition. He was in a bad mood. ? Because he was not in a normal condition. He was in a bad mood.

44:51 Maybe he was Maybe he was

44:58 in some in some

45:01 abnormal feeling due to some reason. So I have to give him a concession. abnormal feeling due to some reason. So I have to give him a concession.

45:10 At that time, it is not good for me to react negatively. So your sense of justice will not allow you to give a negative response. At that time, it is not good for me to react negatively. So your sense of justice will not allow you to give a negative response.

45:28 I think that this is the this is a noble character of a believer. I think that this is the this is a noble character of a believer.

45:39 A believer is one who is a very, very sensitive person. A believer is one who has an acute sense of justice. A believer is one who is a very, very sensitive person. A believer is one who has an acute sense of justice.

45:50 A true believer is one who has an acute sense of justice. A true believer is one who has an acute sense of justice.

45:58 When you when there is a provocation and you become angry, then maybe you are not doing justice because if that man was not in a normal condition, When you when there is a provocation and you become angry, then maybe you are not doing justice because if that man was not in a normal condition,

46:18 if that man was suffering some headache or some tension, if that man was suffering some headache or some tension,

46:28 and so in that situation, you have to give him some concession. and so in that situation, you have to give him some concession.

46:42 It is not good for you to be negative. It is not good for you to react negatively at that time. It is not good for you to be negative. It is not good for you to react negatively at that time.

46:54 So I think that a true believer has an acute sense of justice. So I think that a true believer has an acute sense of justice.

47:04 A true believer is one who has an acute sense of justice. This I find by reading the life of the Prophet of Islam. A true believer is one who has an acute sense of justice. This I find by reading the life of the Prophet of Islam.

47:18 I can say that the Prophet of Islam was having an acute sense of justice. I can say that the Prophet of Islam was having an acute sense of justice.

47:28 Due to this sense, he always tried to give concession to other people. He himself never started any fighting. Due to this sense, he always tried to give concession to other people. He himself never started any fighting.

47:43 He never started violence He never started violence

47:48 . He always . He always

47:54 he has always followed the principle of avoidance, tolerance. Why? he has always followed the principle of avoidance, tolerance. Why?

48:03 He always was tolerant. He always adopted the principle of avoidance. He always He always was tolerant. He always adopted the principle of avoidance. He always

48:14 kept the principle of patience. So why? kept the principle of patience. So why?

48:19 After psychoanalysis, you can find that the Prophet was having an acute sense of justice. After psychoanalysis, you can find that the Prophet was having an acute sense of justice.

48:31 He always tried to give concession to others because generally, people are not living in a normal mind. He always tried to give concession to others because generally, people are not living in a normal mind.

48:44 Everyone experiences some unwanted situation in his family, in his neighborhood, in his society, everywhere. Everyone experiences some unwanted situation in his family, in his neighborhood, in his society, everywhere.

49:02 So the majority of people live in an abnormal condition. So the majority of people live in an abnormal condition.

49:09 They are living in anger. They are living in negative thoughts. They are living in complaints. They are living in anger. They are living in negative thoughts. They are living in complaints.

49:17 So because of this sentiment, they become angry So because of this sentiment, they become angry

49:29 . They are provocative every time. So when they show some kind of anger before you, . They are provocative every time. So when they show some kind of anger before you,

49:43 you have to be just. You have to forgive. What is forgiveness you have to be just. You have to forgive. What is forgiveness

49:54 ? Forgiveness means that you are giving concession to the other person. Forgiveness means giving concession. ? Forgiveness means that you are giving concession to the other person. Forgiveness means giving concession.

50:10 So I think that this is the noblest concept of So I think that this is the noblest concept of

50:18 justice. justice.

50:23 There is a verse in the Quran about the Prophet of Islam, "Innaka la la khuliqin azim." This verse is about the Prophet of Islam. There is a verse in the Quran about the Prophet of Islam, "Innaka la la khuliqin azim." This verse is about the Prophet of Islam.

50:41 "Innaka la la khuliqin azim." Your character is a sublime character. Your character is a sublime character. "Innaka la la khuliqin azim." Your character is a sublime character. Your character is a sublime character.

50:53 I think the meaning is that you have a very high kind of sense of justice. I think the meaning is that you have a very high kind of sense of justice.

51:04 You are ready always to give concession to others. You always You are ready always to give concession to others. You always

51:14 try to save yourself from negative reactions. try to save yourself from negative reactions.

51:21 "Innaka la la khuliqin azim." So according to my experience, "Innaka la la khuliqin azim." So according to my experience,

51:31 justice is completely a personal issue. It has nothing to do with politics. Justice is not a matter of implementation. justice is completely a personal issue. It has nothing to do with politics. Justice is not a matter of implementation.

51:44 No. It is a matter of following. You have to follow justice rather than to try to implement justice. This kind of notion is wrong. No. It is a matter of following. You have to follow justice rather than to try to implement justice. This kind of notion is wrong.

51:59 Justice is an issue of following rather than an issue of implementation. Justice is an issue of following rather than an issue of implementation.

52:09 And the highest sense of justice is to give concession to others. And the highest sense of justice is to give concession to others.

52:20 To give concession to others. Every time when you live in a society To give concession to others. Every time when you live in a society

52:30 when you live in a society, every time you when you live in a society, every time you

52:40 find some bad experiences, some unpleasant experiences every time, every day and night, find some bad experiences, some unpleasant experiences every time, every day and night,

52:56 so what to do in such a situation? The Quran says that you have to keep patience. so what to do in such a situation? The Quran says that you have to keep patience.

53:08 You have to keep patience. You have to forgive people. You have to tolerate people. You have to keep patience. You have to forgive people. You have to tolerate people.

53:16 Why? Why all these teachings? Why does the Quran say that keep patience? Why does the Quran say that forgive people? Why? Why all these teachings? Why does the Quran say that keep patience? Why does the Quran say that forgive people?

53:26 Why does the Quran say that avoid all these things? Why? I think that it is also a way of justice. Why does the Quran say that avoid all these things? Why? I think that it is also a way of justice.

53:37 Justice. You cannot follow these teachings until you understand that these principles are just principles. Justice. You cannot follow these teachings until you understand that these principles are just principles.

53:52 These are requirements of justice. These are requirements of justice.

53:59 All these principles are very important: patience and tolerance and avoidance All these principles are very important: patience and tolerance and avoidance

54:09 . All these principles are very just very important. But I think that it is very easy to adopt these principles. . All these principles are very just very important. But I think that it is very easy to adopt these principles.

54:21 You have to have that kind of acute sense of justice that this person is You have to have that kind of acute sense of justice that this person is

54:37 not in a normal condition not in a normal condition

54:40 , so I have to tolerate. I have to give him concession. So the sense of justice is the key to follow these Islamic principles. , so I have to tolerate. I have to give him concession. So the sense of justice is the key to follow these Islamic principles.

55:03 I think that these principles are not simply ethical principles. These principles are principles of justice. I think that these principles are not simply ethical principles. These principles are principles of justice.

55:17 All these principles, like All these principles, like

55:23 patience and avoidance and forgiveness, so all these principles are not simply ethical principles. patience and avoidance and forgiveness, so all these principles are not simply ethical principles.

55:37 But these principles are a high kind of But these principles are a high kind of

55:46 principle of justice. Only just people can follow these principles. principle of justice. Only just people can follow these principles.

56:00 Without having the sense of justice, you cannot follow these principles. Without having the sense of justice, you cannot follow these principles.

56:08 Justice gives you motivation. Justice gives you incentive. Justice gives you courage. Justice gives you motivation. Justice gives you incentive. Justice gives you courage.

56:24 So when you So when you

56:33 when you understand this meaning of all those principles, then it becomes easy for you when you understand this meaning of all those principles, then it becomes easy for you

56:48 to follow all those principles. So I think that justice is the most noblest teaching of Islam. to follow all those principles. So I think that justice is the most noblest teaching of Islam.

57:01 Justice is the most noblest teachings of Islam. In the Quran, there are two words in this meaning. Justice is the most noblest teachings of Islam. In the Quran, there are two words in this meaning.

57:16 That is "qist" and "adl." Both are synonymous. "Qist" and "adl" both are synonymous. Both mean justice. That is "qist" and "adl." Both are synonymous. "Qist" and "adl" both are synonymous. Both mean justice.

57:33 So according to my study, So according to my study,

57:38 two principles are basic principles in Islam: "Tawhid" and "adl." two principles are basic principles in Islam: "Tawhid" and "adl."

57:48 "Tawhid" means oneness of God "Tawhid" means oneness of God

57:50 . "Adl" means . "Adl" means

57:54 just behavior. just behavior.

58:01 May God bless us May God bless us

58:07 to adopt these principles. "Aqoola qawli haza. Astaghfirullah alayhi wa al-lamin." to adopt these principles. "Aqoola qawli haza. Astaghfirullah alayhi wa al-lamin."