 اللهم سبحانه وتعالى في القرآن قرأة أن نتكلم في فردة قلت بأن الله يأمر بالعدل والإحسان وإتائذ القربة وينهى عن الفحشاء والمنكر والبغي يعيدكم لعلكم تتذكرون فهذا هو محاول للجسطة أن الله يدفعنا ونحن always have a balance between justice and rahma لأن حديث قدسي الله سبحانه وتعالى يقول غلبت رحمة غضب غضب is seen as Allah seeking to implement justice لأن الله's anger and wrath is for those who commit transgression لذلك لدينا محاولة بين محاولة والجسطة ولكن لنا نحاول ونحاول أن ندفع جسطة ونبدأ هذا لأن لكل أجهزة لأننا ومسلمين ومسلمين جسطة هو محاولة ومحاولة هذا فقط like a basic observation لن نحاول أن ندفع جسطة ولكن لذلك لأن المسلم يدفع جسطة ونحن لا يدفع جسطة ونحاول أن ندفع جسطة ويوجد محاولة من المسلمين في تلك الثلاثة ونحاولة يجب أن نعتقد أن المسلمين في أوروبا كانوا مجموعة من المسلمين في التكنولوجيا المسلمين ولذلك إذا كنا ندفع جسطة سنستطيع التس deeds في إعطاءنا المسلمين واتنظام خطأ أشعار لأن المسلمين في أوروبا يجب أن نعتقد على vacuum المموجات التي كان تسمحت من إماركا وإنصايميد ولكن يجب أن نتر team يجب أن نترسل له بصور يومية لذلك لنا نساعدنا المدرسة الاختصابية و ليس ف Gotta but we began to actually look at those who are powerful and those who are responsible for the society no longer attend to implementing justice for themselves and the society وansen this because the recent killing of Pakistani journalist are said to be being shot in theSmith and that is not unique it became the norm So we remember just a couple of Years back At least more than a couple of years back The Saudi killing of the Qajтиها macam어주 in Turkey And also the others If almost every Muslim country إذا كنت تعتقد أنها إلقائية إذا كنت تخلق أنها إلقائية إذا كنت تحاول أن تفعل بشكل مدينة فإنها إلقائية يجب عليك أن تأخذ المساعدة ومساعدة من هؤلاء who are in control إذا كنت تفعل بشكل مدينة أنها إلقائية لذلك نرد من أننا يتم إبقاء لدينا قاعدة من شخص يفعل يوجد أمام المدينة وقد قد تحرك أبناء في مدينة لا أريد أن أبقاء مدينة فنحدث أنه يجب أن أسأل في مدينة مجارتية مجارتية. فهي one of those 55. So we don't get upset. So he took their money and went there, got the license. He has actually a number of patents for what he wants to develop. Got the license from Ministry of Industrial Affairs and so on. Got all the data, the plans and everything and was ready to begin to do the work and at night we knock on their door two security officers come and say we need to talk to you about what. Well, in order for you to open the business you have to allocate for us 50%, we need to be full partners with you. If you don't, you can't carry the operation, you can't go forth with this business affairs. So the person thought if this was the beginning the end does not look good at all. So he actually took his money and went back to where he came from. He says I'd rather be in where I am, possibly in a foreign land where I might get a portion of justice or at least be able to conduct my affairs without having somebody knocking on my door on a daily basis. So how we begin to understand the scope of justice. Now I want to share with you the عمر بن الخطاب رض الله عن really was a person that manifested justice in the society. We do speak of his state conduct. He also could be seen as a micromanager in terms of his affairs following but the state was expanding so he needed to micromanage their affairs. So عمر بن الخطاب رض الله عن and the community wanted to expand the mosque in Makkah and he actually issued an order that we need to expand so we're going to take the property of العباس بن عبد المطلب. So again العباس بن عبد المطلب is the uncle of the prophet صلى الله عليه وسلم. عمر بن الخطاب is خليفة. He's also related to the prophet because he gave his daughter حفصة to be the wife of the prophet صلى الله عليه وسلم. So from all contemporary what you call analysis of power they are the more two major centers of power in the Muslim community. Today if like you're even about 20 degrees separated from the family of the prophet صلى الله عليه وسلم you walk around the site and nobody can touch you right not even 6 or 3 is like 20 degrees basically you're untouchable and if you're related to any of the power structures in the Muslim societies you have to apply possibly a whole bunch of applications just to talk to the person let alone be able to get the effect or the policy. So this was a خليفة executive order to expand the حرم in Makkah and taking العباس property house. Today in modern language we say that the state have imminent domain responsibility right in California they say that the state can issue a policy when expand the freeway so we're going to take and they engage in compensation right in Muslim legal discourse the state can have imminent domain but it's with the agreement and acceptance of the person. So عباس said I don't want this is a violation of my rights so he understood that this order right that's coming from a خليفة is not something that he accepts he say عمر لن تهديما بيتي is home عمر you're not going to demolish my home in contemporary affairs you know the next stage we'll send security they'll hold out he's in jail and then the American Embassy will call for his release for human rights while they're bombing another country with drones hypocrisy is present that's what we have taken place today so عباس said you know عمر لن تهديما بيتي so عمر responds to say عباس this is for Allah's sake this is what we call in politics and language emotional appeal it has nothing to do with the rights we're trying to influence his heart it's like God wants to you wants us to expand so this is for Allah not for me so you might well change so again we use emotional appeals religious or otherwise in order to convince a person it's not about rights so he's telling him that this is for بيت الله العباس did not immediately أعود بالله من الشيطان رجيم no he says this is I will not permit you عمر so he still insisted on this and then عمر responded لنلجأ إلى القضاء let's go to the judge let's go to the judge which means that let's the legal institution deals with this dispute it's a legal dispute for public interest again we set on the individual personal interest which is also another element but this is public interest public good so عمر actually says you choose the judge that you want this case to be introduced in front of because again if عمر made the choice it's a state choice which might be that he will seek or appoint someone that immediately will indicate there is some type of nebitism which takes place so he says you choose the judge for us to go to exhibit the case for demolishing your home taking your home to expand so عمر says I select who was a judge in the community very well known just not a government judge but a judge that syst Micub and did islamic law for most part was developed outside the confines of the state the only unique development of law in the history of humanity , i that is the law and the commentary on the law developed outside of the state most legal system it was a state mandate العقل العام للأهم sport was developed outside so again if you think about the Four Schools Islamic Sunni Jewish Brudians and Hanafi Shafi el Maliki and Ibn Haambil all were outside of the confines of the state and they developed one of again on one of the most sophisticated legal system so Omar accepts to have Shura'ih adjudicate the case. So Al Abbas says bring him to us أو أمير المؤمنين ، أو عمر أمير المؤمنين يجب علينا ، وعمر يقول ، لا ، يمكنني أن يجب عليك المؤمن هو أن نذهب إلى المؤمن ، المؤمن لا يجب علينا because again if you command the judge to come you have authority so he says we're gonna go to the judge because judges should not come you go to the judge to resolve your dispute so sure enough both umar and al-abbas go to the judge and shurah immediately says يا أمير المؤمنين because عمر بالخطاب يا أمير المؤمنين عمر says no no no don't call me amir المؤمن call me umar in here because i am here as a person representing myself in front of the court you call me amir المؤمنين is already an imbalance because titles right they are used as a way to indicate some type of authority so he says no don't call me amir المؤمنين i'm in the court in here equal to al-abbas and you need to adjudicate the case accordingly so he calls him by his name and shurah said إن أبعد البيوت عن الحرام هو بيت الله ولا يحق لك أن تهدم بيت العباس وتعوده مكانه إلا بريضا so this is what shurah says the furthest away from injustice is the house of Allah you cannot demolish the house of ibn al-Abbas and given compensation without his acceptance meaning he has to accept for his house to be demolished without his acceptance you can't actually impose on him imminent domain again this is just a legal concept in terms of imminent domain the state can't take but it has to be with the acceptance of the individual so umar says i accept the ruling of shurah meaning that i no longer have a claim on al-Abbas house now al-Abbas response he says إن قد تنازلت عن بيت بريضا i am letting go of my house with my acceptance at this at this moment only for the sake of Allah so again he wanted to establish the legal norms and the legal rules because first umar ordered it he completely says no that's not the authority that you have so i am trying to think about the missing justice that we have in our societies because Allah SWT says إن نهلك أهل قرية أمرنا مترفيها ففسقوا فيها فحق عليهم العقاب if we wanted to destroy and send destruction upon a city we command or insinuate or urge its affluence and in here affluence could be inexpensive both in terms of rulers leads and so on to commit fisk now often we think of fisk as only in matters of what you call human indiscretion but fisk in the society is basically to lean toward the needs of the powerful at the expense of and we are in a period in the muslim world where if you are powerful and rich if you have any connection including if you just like the tea maker of somebody that's powerful and rich you have a standing in the society while the overwhelming of our brothers and sisters across including many of us who left these lands are in essence are unable to actually have a measure of justice and thus societies instability begins with the elites of the society without thinking in any way in a hierarchical again because Allah says إن إذا أردنا أن نهلك أهل قرية أمرنا مترفيها those who have taraf which usually are those who are affluent and then people begin to imitate them and people follow the ways of their king's leaders so you begin to imitate all notions of indiscretions in justice and this leads to the society being completely instability and the reality is that unless we re-establish our unassailed principles of justice we can't move forward we just can't move forward whether in here all right or abroad for example again I'm going to include in here whenever we have a dispute if we don't like what a meditation a mediation group of sharia scholars or individuals we may say I'll see you in court and you go to court on a small dispute contract and so on you end up paying for both lawyers each 70 or 80,000 because again why is law is expensive because lawyers get paid better that way so you pay each 80 or 90,000 in one way you both exhaust your resources all what you get I feel bad I beat him completely insanity complete insanity right the dispute might have been a 30 or 40,000 each spent 80 to 90,000 in order to try to resolve a dispute and sometimes the judge says you could have resolved it with the mediation that was recommended to you early right and that's as a result of thinking that right that our justice or our ability to measure justice is no longer something that is at the foundation of our tradition and for me the foundation of our tradition again the balance between mercy and justice between us we have to implement justice and we seek the mercy from Allah that's the balance Allah commands to justice and that's the only way we could rectify our affairs every society moved ahead because they were able to resolve and rectify their affairs and that also goes into the household to the community, the society and nations so far that's where we are in a circumstance that justice is a missing commodity and when that is the case then it becomes that our societies are unstable and they can't move forward so my advice to myself and to everyone is the absence of justice makes revenge and killing destructions of each other the only way for settling disputes and that is just a dead end practice it will not read to any moving forward of the society you cannot build a society if everyone comes with an idea or a perspective of revenge and destroy everything that was around them as a way to move forward we need to be people of wisdom and justice because that's the foundation of other societies if I know that my rights and your rights as neighbors as partners as co-participants in civil society are protected then we could build a society that is better if I cannot trust that your rights and my rights are guaranteed then it becomes that we're living almost a ethos of a jungle and the powerful eat the powerless that was the جاهلية right we often think of the جاهلية in a very narrow conscription rather than thinking of جاهلية the complete absence of justice that was manifested in there that the powerful completely overtook the rights of the powerless or those who are poor in the massacre so that's my advice to you and to everyone else is to embrace justice as a way for us to build a healthy society and could benefit us both here and also in the Muslim world أقول قولي هذا وستفروا الله لي ولكم فاستفروا إن الله ملائك تهيص اللون على النبي يا يولدين آمنوا وصلوا عليه وسلموا تسليمها اللهم صلي على سيدنا محمد وعلى آل سيدنا محمد كما صليت على سيدنا إبراهيم وعلى آل سيدنا إبراهيم في العالمين إنك حميد المجيد اللهم إني داعن فأمنوا اللهم اهتنا في من هديت وعافنا في من عافيت وتولنا في من توليت وبالك لنا فهمها أهطيت وقنا وصرف عننا بالخير شر ما قضيت فإنك تقده بالخير ولا يقضع عليك وإنه لا يذل منوليت تبارك تربنا وتعاليت ربنا ردنا الإسلام ردا جميلة ربنا ردنا الإسلام ردا جميلة ربنا ردنا الإسلام ردا جميلة اللهم يمقلب القلوب ثبت قلوبنا لا طاعتك اللهم أرنا الحق حقا وزقنا التنباع وأرنا الباطل وباطرا وستقنى اشتنباع يا رب العالمين اللهم أرحم المسلمين والمسلمات الأحياء منهم والأموات يا رب العالمين اللهم أرحم المسلمين والمسلمات الأحياء منهم والأموات يا رب العالمين اللهم أرحم المسلمين والمسلمات الأحياء منهم والأموات يا رب العالمين اللهم أشفي مرضى المسلمين جميعا يا رب العالمين اللهم أخفف عنهم اللهم أخفف عنهم اللهم أخفف عنهم اللهم إنا مغلوبون فنصرنا، اللهم إنا مغلوبنا فنصرنا، اللهم إنا مغلوبنا فنصرنا وأهر دعواناً الحمد لله رب العالمين وأقم الصلاة إن الصلاة تنهى عن فحشاء والمنكر والبغي يعدكم لعلكم تذكرون الله أكبر الله أكبر أشهد أن محمد رسول الله حي على الصلاة حي على الفلاح قد قامت الصلاة الله أكبر الله أكبر لا إلا الله استقيم وأعتدل وأثابنا