 وخلينه مصرين وخيره نديه أمصره أرسل الله لعالك وبيه مشيره ونديهه ودعينه إلى الله يدنيه وصلاة المميرة الله أمصر لي وصلنا فبارك على سيدنا محمد وعلى آل سيدنا محمد صلاته وصلاة من دائليين ومتلازمين يا من الدين أحمد لله أمر مميز عن الله وإنهاء الله ولكن الله الكثير أنه هو الجيد قبل سيدنا رسول الله وانهاء محمد ورسل الله ومجموعة المجموعة أبو الله المسرود كان one of these senior companions كما يجب أن يكون المجموعة ستة برسل ومجموعة صلى الله عليه وسلم كانت تكلمة ومجموعة أبو الله المسرود كانت أمي عبت سنة عبت بصوت برسل article أصلي أبو الله screaming واجب ل�ه إ 저�خ أبو الله اieron الشكرا هو مجموعة أم في ذلك أنا أحبه لأميس who was really made me feel uncomfortable This gesture, how could I read to you when the book was revealed to you And so the Prophet ﷺ assisted me And he began reciting from the Qur'an And eventually he reads one verse for Allah ﷺ And how will it be when we will bring forth every nation with a witness And we bring you forth as witness against these And when that happened to the Prophet ﷺ he said enough Because Allah is speaking directly to him And Abdullah ﷺ was so confident about his knowledge of Islam In a particular of the Qur'an That he has things that he has told it to have said That there is no one with greater knowledge of the Qur'an That I know where every surah, every verse was revealed In every place that it was revealed When and where every single verse was revealed There is no one who knows more of it than I do And none of the companions objected to his claim Abdullah ﷺ was definitely an important individual Of the life of the early Muslims especially And so when we hear him say things about the Qur'an And we should know that there is coming from an individual Who is truly informed about the Book of Allah ﷺ So he said about the Qur'an إن أجبع آية في كتاب الله Said the most comprehensive verse in the Book of Allah Is where Allah ﷺ says إن الله يأهر بالعقل والإسان والإيتاء والقرباء و ينهأ الفعشاء والنقادي والبغي يعيدهم العالك وانتظرهم والأفكر الله أكبر والله يعنوا ما تصنعون Verily, Allah He has ordered justice, goodwill And giving to those who are relatives And He has forbidden in decency He has forbidden transgression in decencies And He admonishes you so that you would take a lesson And the remembrance of God is greater While Allah He knows all that you do So Allah ﷺ has ordered and joins upon this justice Goodwill and giving Or the good treatment of our relatives So now that we are in the Qur'an And we are in the Qur'an And we are in the Qur'an And the Qur'an has been told And He has said about this verse And He has said about this verse That justice is a reference to إستيواء والسريبة والعنانية It means for one to be the same When one is in secret and one is in public That's what the way that He saw it And Allah has best reported that العدل or justice means شهدت لا إله الله It is to testify The testimony that there is no God Except for Allah But Safi'ah Ibrahim continues And He says About أحسان Because Allah He adjoins Not only justice upon us But a goodwill And He said أحسان Which I am translating as a goodwill Which also can be translated as excellence He says أحسان العالية He said أحسان العالية To be better Or more beautiful than one's outward state That's what is intended by أحسان العالية And when Allah speaks of Sin and indecency He said This means for one's outward state To be better than one's inward state What you show people Is better than what is inward That is to say that If you are a sinful person At least keep it to yourself Keep it secret Between you and Allah In the goodwill He says The term فواخش Which translates as Sin we can say And مخرمات He said The things that are Allahful والمنكر ما ظهر منها And the objectionable things Or the indecent things Or those things that are done publicly So Allah SWT Both of them و أما البقية For what is better than the people After a transgression He means to actually Violate people's Person among other things And in one hadith The Prophet SAW Is quoted as having said ما من دمن أجدر أن يعجر الله عن كوبته من الدنيا مع ما يدخل لصحيبه في الآخرة من البقية و قتيعة رحن He said There is no sin That Allah SWT Or there is no sin That is more fitting for Allah To accelerate the punishment For it upon the person Who does it And in addition to what he Delays for the person And the hereafter Then transgression against people And cutting off of ties Of kinship إمام أسفحاني أباك أسفحاني Says about justice He said justice is of two types One type of justice It is one that That reason Deems or necessitates Is goodness And it is the type of A type of justice Which is absolute And cannot be averaged It is not It is a trans-historical Type of justice When I use And protecting others From the harm That your harm When they have done the light That these are things This is trans-generational A trans-historical justice But then Another type of justice He said we know it From scripture There is another type of justice That we know From scripture And in this way We go on to say That justice Is And And it is To actually Be To show equal treatment To people Equal treatment With regard to good And equal treatment With regard to the bad things That they do When they show When they show If they show you If they show you good Then you return it with good If they Explain display Ineval to you Then you have the right To display people What's in them What to recompense them For what they have done But with Exile Or well-being Or goodwill And you'll call me To say I've been left out of an angle It is for one To Respond to Good things Done to them With That which is better To show Do something better Than Than what they did To you But And if they do Something bad to you Then you don't do The same thing That they've done That is what is By Exile You don't Respond evil For evil Even though you may Have the right to do so And Allah Is never Wrong Is never wrong His slaves And Allah Is also The ultimate judge Of all things Now As Muslims We have to be very Careful Because Because Islam has its own standards For For justice And injustice That is to say that That When we talk about justice Or injustice That there's a presumption That Some right Has been violated Some right Has been violated Or some wrong Has been done But the author Of right And wrong Is the creator Sometimes We make up in our minds This idea That someone Has been done When in fact They may have not been Done wrong Or they have actually Not been done wrong Which Realistically Should bring us back To A reminder Of The moral Values That Islam has placed On human actions That human actions Classified Under certain categories Some actions are Haram As we know Some of them are unlawful Some things are Wajib They're compulsory Some things They are disliked Some things They have no ruling That Allah doesn't really care If you do it You don't do it There's some things That are simply that way And so anytime We're dealing with people Muslims are not Muslim And we judge their actions We have to make sure That we give it the right Classification And that we don't go overboard And misclassify And then And mistreat The particular Violation That we ourselves have come Had attributed To any Giving individual And so Sometimes an individual May do something That we consider To be a crime And not every crime is Haram Right And not everything that has a crime Goes against the shop And so we get accustomed To our culture And so the state will tell That something is a crime And so I'm not encouraging People to commit those crimes But I'm just saying That just because it's a crime Doesn't mean That it is immoral And sometimes Some things are lawful Doesn't mean That that makes them moral And so So we have to be very careful About that So when people We hear about things That do things wrong We have to ask ourselves First and foremost Is this individual Guilty of a crime? Okay If it's not guilty Of a crime Then has it done something Haram And okay If it's done something Haram Has the person Done something That is macro Is it dislike In Islam Meaning something That if that person Does it It's not actually Not simple But it's better Is it guilty Of a khilaf That is to say Something which is Even less than macro Something that We just simply assume Is that It's not the least Appropriate thing to do That there is something Better than the person Could have done And the person Chose something different But the person Can make no sin at all Right Or even less than that Is it simply What we call A violation Of sort of Cultural sensibilities Like for instance Like A man Or a woman Kisses her spouse In public Right Is it Haram To do so Or just simply Those against the sort of The cultural norms The cultural sensibilities Among other things So So we have to be very clear About those type of things When we start to Talk about People being done wrong Or people being victimized It's really important for us To have the right classification And even without naming What people have done You should at least know What particular category There is supposedly Crime falls underneath Because We have to be very careful About general accusation Of things That can take our mind In many different directions That a person may be guilty Of something inappropriate Right It wasn't something inappropriate What does that really mean? Well even when We talk about things like Which is a new term That people have Really grabbed onto This idea of what Call spiritual abuse Right Is a term That what does that really entail That Is it entail something haram Even if you don't Tell me exactly What happens That at least I have the right to know Is this person guilty Of something haram Or at least You should be able to name it Is it haram as my group Is it Is it Is it Is it Is it Is it Is it Is it Is it Is it Is it Is it Is it And right now We need to be very careful When it comes When it comes to our tones Ultimately We are going to We're going to Allah We have to answer For what we have done When we have said about people And that And that is just to say That people are guilt less When they do things And does it mean That they have guilt less Or they haven't done things That made them That are 마음 bunlar But it is important For us to understand That when we decide To punish individuals The punishment is Equal to the crime That is committed That we are very careful لا يوجد سوء موضوع وإنهاء كياص ومعنى نناس نرى هذا نعرف. أحدنا نعرف بما يتكلم أنه مما يصبح لكن إليس كياص عندما نحن لا نعرف ما هو خلال مخلوقات محاولة ما حدث مجددا إذا لم يوجد قرار فنحن لا يمكننا أن نتحدث عن قرار لا يمكننا أن نتحدث إذا لا يوجد شيء فقط فنحن لا يوجد قرار يجب أن يكون قرار لإنهاء قرار إليس نعرف ما هو قرار إذا يمكننا أن نعرف قرار إذا يتحدث عن قرار لأنه يمكننا أن نحن أن نتحدث عن قرار من قرار وما يحدث عندما يحدث أن المسلمين يخطب قرار أو قرار ويجب أن نتصمح جميع النوقف نولة معا عالمية لماذا لا يوجد امر سậy حوالية إذا كانت إرادة ليصدنا من الظهر الإنتراج لأنه من pobre ولم يوجد آئاء baby Certainly because he was a man وهم ص preached authority and he made proposals to women from time to time Right بحاجة to command others to do things especially when we think about the idea of compulsion that people have the ability to resist or to obey or not obey things unless a person is holding a gun through their head you can't talk about an individual lacking accountability for a type of violation that they feel was committed against them what's important is that this particular verse it calls us to justice it calls us to be willing it calls us to avoid sin and from actually broadcasting sin as well and most importantly it calls us to not transgress against other people that we don't transgress against other people either their persons or their honor that we ask Allah SWT that He guide us