Can You Really Stand For Justice?

The Huquq of Ibat. The rights of individuals towards one another. I acted as in a way that is unjust to my neighbour. Wa Allah! Pray a thousand prayer and go to ziyarah 1000 ziyarah and go to Hajj 1000 Hajj and ask Allah to forgive you for the act of injustice you made against your neighbour. It will not be forgiven, but go to your neighbour and ask him to forgive you. Then Allah will accept.

Because that's his right or God's right? Whose right you have violated? The neighbour's right, right? That who sends his wife sad, bereaved, angry, to bed and then gets up in the middle of the night and prays Salat ul-Layl. Is he just or unjust? Just or unjust? Unjust!

So don't come and tell me: ah, Husayn died for justice. Labbayka ya Husayn! Labbayka ya Husayn starts by being kind to your wife. Vice versa. If the wife says to her husband, what sort of marriage is this? Wa Allah, not one day in my life I saw something good from you. Now, logically, it is not possible. Is it possible that not one day you have seen something good from your wife? It's not possible. This guy must have done something good. Somehow, somewhere, must have done something good in his life. So to dismiss all his good also is an act of justice or injustice? Injustice, right.

And you can imagine how this ripple effect, or what they call it, the chain effect will touch upon each and every part of our existence, each and every part of our day to day transactions in terms of dealings with one another.

When you have encroached on the rights of others, make sure you go and mend these problems that you have created for yourself, because that is the core of justice.

To go and ask and solicit the forgiveness of these people, that you have encroached their rights, or you have taken their rights, or you have overstepped your limits with them, regardless where they come from, whether there are Muslims or non-Muslims, whether they are Muslims or non-Muslims.

Ahl Al-Bayt, salawat Allahi wa as-salamu alayhim ajma'in, in the hadith of Imam Al-Baqir, they all have a common theme. They all say in one way or another, to their followers: "kunu lana zayna" be to us a sign of beauty that when someone looks at you, straight away they could identify something very peculiar and very special and outstanding manners and outstanding character, straight away they could identify you.

There is hadith by the Prophet, salla Allahu alayhi wa alihi wa sallam, in which he says: I want my Umma to stand out in public, just like a beauty spot is recognized on the face of a beautiful human being". You know that beauty spot that some people pays to have it? They go and actually they implant it through cosmetic surgery. They pay like 10,000 dollars just for one beauty spot. Rasul Allah, salawat Allahi wa as-salamu alayh, says be like that beauty spot. Recognize, visible, through what? Through your action.

"Wa la takunu alayna sha'ina. Ijnubu lana kulla hasan". Draw to us everything good, and keep away from us everything that is what? Disgraceful or bad. Through your action, through your way of indoctrinating and inculcating the question of justice in your dealings in every part of your life. Regardless where you are, regardless who you are actually dealing with in that regard.

Imagine if you utilize the use of the internet or social networking to project a good image and to fight against injustice. Spending five or 6 hours on Facebook in order just to post photos or to, I don't know, reply to someone here or there or what have you, and not use that effectively to fight against injustice.

Kashmir, wa ma Adhakama, Kashmir. Palestine, wa ma Adhakama, Palestine. Afghanistan, Bahrain all the countries where injustice is being committed. Instead of wasting our time, let's create groups that help us fight and bring back justice for our brothers and sisters. Whether there are Muslims or non-Muslims.

I said right from the start, the question of justice knows no religion, knows no color or affiliation, right? So when you fight for justice, you don't just fight for your own kind.

Why you don't fight for your own kind? Because Amir al-Mu'minin, salawat Allahi wa as-salamu alayh, makes it as a bold statement, a law, that when a Muslim wants to behave, he must behave on the basis of two ideas, two concepts. There is no third concept to them. When he says to Malik al-Ashtar, when he sends them to Egypt.

Do you know the story why Malik al-Ashtar asks Amir this question? Because Malik al-Ashtar is a Kufan, right? It's from Kufa, Medina, Kufa, then he came with Amir al-Mu'minin. Then he was posted, or was supposed to be posted where? Egypt say it, so I can hear you. So I know that I don't have hearing problems at least. So I'm still young. Okay, so it's Egypt, right? Egypt. Egypt is diverse or not diverse? Egypt has Christians, Jews, agnostics, Muslims, atheists, different walk of life.

So he says to Amir al-Mu'minin, you are appointing me as the leader of Egypt. How do I deal with these people? I only lived among Muslims. I don't know any other race or background. How do I deal with them? He says, Ya Malik, don't go, heather and heather, don't let your mind take you somewhere far. People are of two kinds. "An-Nasu infan. Imma akhu laka fi 'd-Din, aw nadhiru laka fi 'l-Khalq". People are of two kinds. Either your brother in faith or you are equal. In what? Faith? Humanity, right?

So act with him on the basis of justice. Not only when Kashmir is violated, we stand for justice. Not only when Palestine question is raised, we ask for justice. No. Who is speaking about justice for Hong Kong? We got nothing to do with them, huh? We have got nothing to do with the Hong Kongkeese or whatever you call them. I don't know how you put it, right? I have got nothing to do with them. Let them fight their own battle.

Wow! That is selfishness. That is egoism, right? That is discrimination, right? So the Imam says: "fa lam yughayyr alayhi bi kawlin aw fi fawlin". So he does not alter or change. The truthless leader, unjust leader, either by action or by word. "Kan Haqqan 'ala Allah an yulqilahu matqala". It's incumbent on Allah to make that tyrant or to make that person who did not change that tyrant, either by word or by deed, to go and enter into the same place that tyrant will end up.