Abdur Rahman ibn Yusuf Mangera – Managing Wealth
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Bismillah al Rahman al Rahim Al Hamdulillah Al Hamdulillah. He was
salatu salam ala Sayidina. Muhammad he was early he also be
he or Darko seldom at the Sleeman, Kathy Iran, Ilario Medina, Amma
Barrett
is something that we all deal with, I just want to read
something that one of the scholars of Egypt, Sheikh Mustafa sodic
Rifai wrote in his, in his book, that, that is about destitution,
it's about it's called the destitute, your rights.
As long as there is matter in this world,
for material
need either real or imagined. So as long as there is matter in this
world, or a material need either real or imagined, there will be
poverty in the world. As long as people have desires for which they
compete, or which they elevate by means of the rivalries, there will
be envy. As long as in the unseen, there are days, and there are
hopes, and in the physical world, there is destitution, and there is
envy, then they will be longing. So based on that,
I just want to discuss some aspects of how we deal with wealth
and how we're supposed to deal with wealth. The challenge is
based on that, I think it's important to do that, because when
we're speaking about the rights of the poor, sometimes we give
sermons, we give lectures to try to emotionally create an opening
in the hearts of people so that they can be there, they can be
generous, they can be open hearted, and they can give for
that sake. However, if we had a world in which people would
constantly give without having to be asked, then we could probably
alleviate profit, poverty. Likewise, if we had a world where
people were not trying to get more than necessarily their fair share,
and they were considerate of others, and they did not have this
sense of, of violence towards other people, because at the end
of the day, what happens is that there is religion, but then there
is human trait, there is human nature. And that's the problem
that most of us deal with. Whether you look at Christians in the
world, whether you look at Muslims in the world, whether you look at
Jews in the world, or any other religion, any other group, or
religious adherence in the world, that's what you'll notice that the
religion is there, it has certain teachings, ethical teachings, most
religions have good ethical teachings at least. And that is
something that the major religions of the world sharing. However, the
problem is that the human nature sometimes takes that over, because
religion is only going to be as good as how people follow it, and
what they make of it. So if a person is not following the
religion, or group people aren't, and there's become a communal kind
of attitude towards something, because we learn from others more
than we learn from what they say we learn from their practice more.
So one thing is that our religion could be telling us one thing, but
what we're going to really achieve and and assimilate and do and
practice is generally what we see others doing. So if we don't see a
lot of generosity, and we don't see a lot of compassion around us,
then that is generally how we're going to act because we think that
is the norm. We're humans, very social creatures. That's us as
human beings, we're very social creatures. So when we see somebody
doing something in a particular way, that's the way we will
generally do things, or we will think we need to do it, because
that's the probably the easiest way to do because we're all we do
a lot of tech lead, we follow. In many things, there's very few
people who actually think that's the problem. There's very few
people that actually think for themselves, and just don't do what
the next person is doing. The next person buys a new car, well, we
want a new car as well. The next person gets such and such a sofa,
or a new TV or a new system or something of that nature, then we
want to do the same thing. She gets a new bag. So we want a new
bag, if he gets a new suit, or a new, whatever it may be, well, we
want to copy as well. And we get an idea of doing the same thing.
If he can do it. If she can do it. Well, I can do it as well. I'm
also human being we really emulate one another a lot. That's why we
have to understand the distinctions between a Seraph and
ducted these are two concepts in Islam one is called a Seraph,
which means to be extravagant, to spend beyond your means to spend
not beyond your means, but beyond what's required beyond what's
required through human decency, beyond what's required through
your religious injunctions and religious directives upon us, and
the other one is to not spend at all and not to spend properly. So
we've got both of these. These are these are both you can say
extremes that need to be understood. So today I'm going to
speak about this. Essentially, what we have is let's start with
the concept of, of Sahar and Jude in Arabic, which is essentially
generosity and open heartedness. Oh,
Open, open heartedness, open handedness, where we actually give
things and spell spend things in the path of Allah subhanaw taala.
The way one of the scholars alumna Hillary who died around the 1950s,
a cerium scholar he describes Sahar and Jude he says it's a
medical term fineness. It's a, it's faculty within the self of
the human being. It's a, it's a trait. It's a human trait, a very
natural human trait that drew Illa Bezaleel Mal, which invites the
person which calls the person and inspires the person to spend
wealth, to spend, that what you have the thing that you consider
your own the thing that Allah subhanaw taala has given you,
whether you realize that Allah has given it to you or whether you
think you have attained it for yourself. So it's to spend from
that that which we have that we consider our own czar in an idle
wajib. One is that we have to spend to buy our daily bread, I
have to go down and buy my two loaves of bread or one loaf of
bread, I have to go down and buy this much meat, this much
vegetables and this one salt and this much sugar, tea, etc. That is
what that is the absolute basic that people buy for themselves.
But now to spend beyond that to spend in addition to that, whether
that be in luxuries or to help other people, these are the two
ways that you can spend beyond what is the necessities necessary
amount that you spend. So this amount that you spend beyond
what's necessary on your spend, beyond which your normal daily
life requires you to spend. This additional amount is spending this
additional amount is called Sahar and Jude which means to spend more
than what's necessary but for the right reasons, either to gain
reward linearly thurb Either to gain reward from Allah subhanaw
taala I'm spending this Allah is watching me, he wants me to spend
Allah subhanaw taala said, all of the creation is are the bondsman
of Allah subhanaw taala and the most beloved to Allah is the one
who's going to be the most kind and generous and the one who's
going to be best in treating most excellently treating Allah
subhanaw taala as bondsman. So based on that we spend out of
compassion for that and to earn reward for the little Jude or
person wants to be known to be a generous person Subhanallah I
think this kind of quality is, we find that in some of the very rich
people. And unfortunate a lot of the time, it's just for them to
show it's an additional publicity stunt. I'm not taking a second
guessing. I'm not judging people here. But for some of them, it's
obviously the case that it's just an additional publicity stunt
that's done to raise the ratings after they've slumped. Maybe
they've become ugly now. So now they need or they've lost a bit of
their luster, a bit of their shine. So now, what they do is
they they try to go and
do something humanitarian or such something that seems to be
compassionate, people love compassion. And when they see
somebody doing compassionate, something of compassion, they see
that oh, they must have a human nature to them. So it's not just
our show, this person is human as well, and not just a machine that
is making fame for themselves. So for the little dude, but in if you
if you look at the Arabs of the time, Rasulullah sallallahu,
alayhi salam, and beforehand, they would compete with each other to
be more generous, they would slaughter the biggest animal in
their house, when a guest would come, they would leave the lights
on at night because there will be constantly travelers and leaving
your light light on at night meant that you are welcoming for anybody
that was a Mustafa that was a traveler who needed a place to
stay at night. And in fact, it mentions that the generally in
poetry and Arabic poetry and so on, it speaks about the house on
top of the hill with the light on because the most generous people
who want it to be even more generous and compete with others
on it, they will try to build their houses in higher locations
on the side of the road, so that they could be seen like a
lighthouse, for for Mousavian for travellers to come and essentially
anchor their ships there. So that anchor the ship of their life,
their journey there so that they could be they could be treated by
these people. So spending beyond the necessary amount of your life
for the sake of attaining reward or for considering yourself and to
show yourself to be to be
to be generous. And the third reason the third kind of
praiseworthy reason would be would be to purify the knifes to purify
the knifes and to remove from it the malady the calamity, the
sickness of Bukal the opposite, which is miserliness as very
important. The only way you can redeem yourself of miserliness and
of stinginess, is by actually spending and you have to do that
slowly sometimes, although to do that fast really, really helps and
it works. If you find it very difficult to spend five pounds
right in the path of Allah subhanaw taala then one day just
take out 20 and just put it in at this in this moment after you
listen to the for dial. After you listen to certain virtues. Just do
it next time you'll find that even 10 pound will be easy for you to
spend. The only way you can get rid of it is by making dua to
Allah subhana
without actually doing the act, because that's how you you bend
your heart. If you have a piece of paper, that is, if you have a
piece of paper that is, you know, bent this way, the only way you
can really straighten it is not by trying to just straighten it, but
actually pushing it the other way, a bit. And then you'll see that
when you go like this, it becomes kind of straight, right? So you
have to kind of bend it back and forth a bit until it gets
straight. And that's the way to do these things.
So if it's done for any other reason, than to consider yourself
to be generous, because it's virtuous to be generous. So you're
not doing it to show that people call you generous, but you want
yourself to be considered in yourself generous, that I'm not
miserly, because I want to attain the rewards of that. And it's a
good trait for a human to have, or to gain reward, or to spend wealth
to get yourself to rid ourselves of, of buccal and miserliness.
And not for any other reason, then that is considered praiseworthy as
long as the spending now does not go into the other extreme of
becoming extravagance, squandering one's wealth, essentially,
spending where Allah subhanaw taala has told us not to spend.
This is the great thing about our Sharia. It tells us about both
things. Allah subhanaw taala talks about the evil of miserliness in
our in the Quran, he also speaks about squandering one's wealth,
which means in the mobile video in Ghana, the Huayra Shayateen, Allah
subhanho wa Taala says that those who do not agree or which means
who spend beyond their means, places where Allah subhanaw taala
has prohibited them from spending to just spend foolishly, to just
buy whatever their heart desires without really considering it
properly. Whether it's permissible, whether it's good for
you, whether it's bad for you, so much so that you keep spending and
spending until a person doesn't even feel good about what he what
he or she achieves. That's that's the big problem. Ya know,
sometimes we reach a state, a state where we buy something new,
and it literally just gives us a pleasure of two minutes, just when
we get it. And after that, it's all gone. And if you think back to
the first time when you've got such a thing, and Subhanallah, how
long you reveled in it, how long you enjoyed it. And now it's no
longer that because things are becoming so much easier to just
get, and we actually getting these things. And we're being told to
actually just buy, buy buy. Now, if we look at it for a moment, we
look at generosity for a while, right? Just let's just look at
generosity for a while. One of the highest levels of generosity is
called ethos, the highest levels of generosity is called ethos. One
is that we just spend it a bit that's beyond our means. So we got
we have enough for ourselves, and we just spend a bit extra or a lot
more extra. But a higher level to that is where we spend even the
amount that we have for ourselves that we know we need it for
ourselves, when we give preference to somebody else over it, that is
the highest that is the highest level of Jude and Sahar, right,
that's a very lofty level, where we can give for essentially, the
way that's described is to spend despite having the need for it, to
spend what we have the need for to give preference to somebody else,
which is called ether in Arabic, it's to give preference to
somebody else about something. Allah subhanho wa Taala says,
where you Pharaoh and Allah and fusi him, whether we can be him
Kasasa they give preference over themselves, even though they
themselves are extremely hungry. They have an extreme need. This is
obviously many, many of you might know that this actually relates to
the sahabi, the companion of Rasulullah sallallahu Sallam who
fed the guest of Rasulullah sallallahu alayhi wasallam. And
you can say volunteer to take him to his house, despite knowing that
he only had a very small amount purely just for his family and for
his children. So when he brought that guest home, he put the light
off, he put his kids to sleep, had his wife put the kids to sleep
without any food. And then he shot he had the wife come and adjust
the lamp and put it off making it seem like there's no oil left or
it's just gone off so that they would be in the dark and the
guests would not know that the family him he wasn't eating with
the guest. And the guest felt that he was eating because then it
would be sufficient for the guest himself. The next day when he went
to law school allah sallallahu alayhi wa sallam, Allah subhanho
wa Taala had revealed his verse in the personal Allahu alayhi wa
sallam related to him is exactly what he's giving preference of the
small amount that you need for yourself to someone else. It's a
very high level hamdulillah most of us today are not in that
situation where we have to do that. Right? That's that's a hobby
was in that situation that companion was in that situation.
Most of us are not in that situation. So we have to just, we
were speaking about giving a bit extra just from the tip of the
cream of the top. So we've got this much. It's just about giving
a bit from here or a bit more. It's not about giving from the
small amount that we have and giving that much so we have
nothing left. We're talking about giving from the extra
that's way beyond, sometimes we have 50 times more than we
actually need for our daily bread. Because we're concerned about the
next 50 years, we're literally saving up for the next 50 years as
though we're not going to work anymore. You know, all of us, the
way we work, the way we earn is we earn as though tomorrow we're
going to become disabled. Tomorrow, we're going to become
feeble, and not being able to work so that we have to have enough to
last us for the next 1520 years. I mean, unfortunately, this is what
we're all involved in this kind of flicker, this kind of thought,
right? Just invest, invest, invest in this world, in this world, in
this world. And that means that we don't have as much reliance on
Allah subhanaw taala This is not to say that we give everything
away. Right? That's not what we're saying. I mean, you can if you
want to, but that's not what we're saying. That is what some of the
Sahaba used to say like without the Allah when you say, but the
other Sahaba did not agree with that necessarily. You do need
something, at least for you know, for some short amount of time, you
do need something. But the point is that despite the fact that you
have for that time, you shouldn't it should not take us away from
relying on Allah subhanaw taala that Allah has the ability to help
us if we have nothing for tomorrow. He definitely has the
ability. That's why the bro sal Allahu alayhi wa sallam said, low
contempt at our calluna at Allah He helped at our Cooley, La Rosa
Kocoum kemira tire that will do him Elson, Wataru, who bid on him.
Very famous say he had he had allah sallallahu alayhi wa sallam
said,
If you relied on Allah subhanaw taala in the way that is his right
to be relied on. So you're not just it's not just
ignorant reliance, but its reliance with a full understanding
of Allah's ability to take care of us. And the fact that he is well
aware and absolutely aware of us. And he knows what what our
situation is. And he has the absolute ability, because he has
every means at his disposal to help us if we do it with the
proper Malefor the proper recognition and gnosis of Allah
subhanaw taala has greatness and generosity and power and might and
His ability to help us. If you have the prophets of Allah, some
said had if you rely on Allah subhanho wa taala, as much as is
his right to be relied on, then he will feed you like the birds, like
the birds,
which leave in the morning with an empty stomach, no money in their
hands, no credit card, no facility to buy with. But they go empty
mouth in the morning and they come back. And they have a full
stomach. But the problem with us is that we have to get more we
have to save we have to do this, we have to do that we have to buy
this addition, we have to do that. That's that's the big problem.
We're all involved in it. And I speak like this so that I can I
can I release myself from the shackles of the world. And so that
I can encourage others as well. But I really want to encourage
myself first because we the world and where we live, especially
right where we live. I mean, I saw the difference. I went to India,
for example. Now I know there's big disparity in India, you know,
there's the extremely rich, who are probably, you know, worse off
than many of us here. But then you've got also another the
majority, which is not that well off. And subhanAllah they get by
with small means and it's just Subhanallah very simple. It's just
very simple. There's no extravagance in that, yeah, Allah,
it's just, we live in a place where hamdulillah we're happy in a
sense, we are happy in a sense that you know, 100 a lot of things
at our disposal. But that doesn't mean that we spoil our innocent
because we're human beings and we could be as a human being Allah
subhanaw taala has given us the tools to as a Muslim Muslims,
Allah has given us the tools to live in anywhere and in any
situation there is to live with patience, to live with gratitude,
regardless of where we are, and not to let it affect us and
influence us. That is what it is whether we live in a third world
country, a first world country or a second world country, right?
Whether we live among people who don't have much or whether we live
among people who have a lot. We need to be the same. We need to be
in a way that we thank Allah subhanho wa Taala and we do things
that are correct. Now the thing is, that the Prophet sallallahu
alayhi wa sallam iterated from Aisha Radi Allahu Allah Rasool
allah sallallahu alayhi wa sallam made a very interesting said
something very interesting, which is rated by Abu Sheikh. He
mentioned the prophets Allah some said Majula well, you Allah,
Allah, Allah, Sahar Illa, Allah Sahar was no look, that if you
look at the secret of the friend of Allah, the widow of Allah, the
One who is very close to Allah subhana wa Tada that when you look
at the weenie of Allah, He has been predisposed and inclined.
Anybody of Allah would be predisposed and inclined to do
things. And the prophets Allah Some said that it is necessary for
these two things to be his predisposition to be that Wally's
predisposition to be the inclination to be something that
is very natural for them. What are the two things one is generosity
and the other is good character.
The reason for generosity is because you can only be generous
if you have reliance in Allah subhanaw taala, that you're not
going to be left poor and penniless after you give. Why is
it that we can't spend, we love the wealth, and we think we're not
going to get more of it. Or we don't want to let this go because
we don't have enough reliance that Allah says that I will give you 70
times as much at least reward and I'll give you satisfaction in this
world. But when we don't have that kind of reliance, then we don't
give. That is why we can't be a worry of Allah being only of Allah
sec, a sacrifice is needed. This is giving others giving others so
hot. And number two, hustle, hold a good character with others,
because we realize that people are the bondsman of Allah and we need
to be good with them.
How did you get rid of how do you get rid of I mean, it's all good
speaking about this, but I think it's also important for us to
understand how to get rid of and how to cure
vocal and miserliness. That's important. Number one, what some
of the LMR recommend is to
get a book,
pick up one of the books of Hadith, look at the Tafseer under
the verses about buckle, and understand what has been related
about the evil and the calamities of being miserly. right all the
way up to the fact that if a person is so miserly that they
prevent this account, that their wealth will come in the form of a
snake, around their neck on the day of judgment, and it will
essentially
attack them saying that I am your worth I am your cannons I am what
you hoarded guns means something you hoard and you hide, right?
Something you conceal you you withhold, that's what you call
cannons. So if our wealth is like that, it will come on the Day of
Judgment, even if we haven't paid zakat on it. Which means if you
haven't given the poor view on it, which is very important.
The other thing is not so to ponder over that and to be
frightened by let it influence our hearts. So that we start to give
number two is to look at the virtues of generosity to ponder
over the virtues of generosity and the generous people and what great
things Allah subhanaw taala has given them and whatever punishment
Allah subhanaw taala has, has warned about with regards to with
regards to miserliness and stinginess, also.
Another thing is to think about people, you know who this is very
effective, there must be somebody that you know who is more miserly
than us. You know, each one of us at wherever level we're at, there
must be somebody who is more miserly than us. Just as there's
going to be somebody who we really admire their generosity that
they're willing to give, even if they don't have, you need it. Here
you go take it, right Subhanallah Here you go take it.
So there must be people who are more miserly than us. For example,
I remember one person, we used to be in a room, right. And there was
one person who used to eat his crisps and chocolates in the
covers of his bed, so that he didn't have to share with someone.
Right? Now, for me, I'm going to look at that. Right? I know, this
one person Subhanallah he used to do and you could, you could tell
by the rustle of a crisp packet, you know, chips, you can, you
could you could hear it Subhanallah right, the rapper, and
then suddenly the rapper would be, you know, on the side or whatever.
So you didn't have to share with anybody that is pure bull. Right?
Allah knows best. I mean, you know, there was all growing up and
you know, at a time Subhanallah So, what I'm saying is that when
you look at that, you feel that it's so bad, you despise the act,
it's just so despicable. It's just so humiliating, it's so degrading,
isn't it. So when we look at the way Bukola are the way other
Miserly people are, and you find that you have an aversion to this
kind of act and this kind of practice and that kind of a trait
yourself, and you make it you know, you just hold it in so much
contempt, then you have to realize that,
that is how we are going to be seen as well. And we should also
rid ourselves of any kind of trait like that as well. And we should
be as generous as possible with reliance in Allah subhanaw taala.
So that really helps us to get rid of buckle is by looking at
somebody who's even more beheld than us not in an idea of contempt
to look down upon them, but for self reflection, that just as I
hate that, it's going to be a hated act in me as well.
Subhanallah it's going to be a hated act in me. And, you know,
even if you don't think it's an hated act, because nobody's told
you such well we want to aspire to a higher level, we want to aspire
to a higher level and show that we have greater returns to Allah
subhanaw in Allah subhanho wa Taala we want to show that to
Allah subhanho wa Taala number. Now, the thing is that the
opposite of that we need to speak about today, because just as the
same time that we have bottled for others, we have a Seraph on our
self and for ourself. So at the same time
aim that you might have, we might not want to spend on others. You
know, we have a collection for Burma, we've got issues that are
going on are in all of these countries in Syria in Burma, in
Palestine, in,
in, what is it? In Afghanistan, so many countries around the world?
Subhanallah there's just so many places as collections every week,
right? And you might think, well, I gave last week I gave last week,
at the end of the day, let's, the few things that I would really
suggest that we do, is that, let's give every week now if you're very
disciplined, and you're very organized, where you can actually
take money out every week and say, Here you go, and you can give it
right, because you know, now that we're speaking and the speaker
before me, you know, may Allah reward her. If you if you think to
yourself, yes, I need to give if you've been inspired to give, have
you given yet. That's the question Have you given yet, because we'll
all be inspired to give, okay, I'm going to donate, you know, 10
pounds, I'm going to donate 20 pounds, I'm going to donate 100
pounds, I'm going to donate 200 until you actually don't take it
out, it's not going to happen.
You know, that's what that's why they tell you at university as
well for for writing for PhD writing, you'd have all the great
ideas in your head, but until you don't put them down on paper, it's
nothing.
Because it's not consolidated, it's not done. It's not there yet.
And believe me that's really true. You can have all the best ideas in
your, in your mind for a book or anything like that until you don't
write it. It's nothing. It's all imaginary. Likewise, you might
have the good thought Alhamdulillah May Allah reward us
for having a good thought. But you need to take it out. So he needs
to be taken on now. If you're very disciplined, you can we can take
out every week. Good. But if you're like me was not very
disciplined that regard you forget, then there's another way
that we can do this on modern technology has made it easy for us
direct debit from your bank. So you just tell your bank and you
can do all of this online, if you have online banking, and if you
don't get somebody else to help you out, go to the bank and do
this, or get a relief organization tell them to do it. All you have
to do is you have to just say okay, 10 pounds a week is going to
go to this organization, maybe HMC or whatever 10 pounds a week is
going to go or 20 pounds or 30 pounds. Decide on what your what
your pay is or what you get. Right if it's with your husband, you
decide with him encourage him as well as we need to spend in the
path of Allah spending in the path of Allah it removes a bad death.
Right? Subhanallah removes a bad death as a hadith mentioned that
sadaqa removes the bad death. And it also removes poverty. It's IG
Monica Samira min sadaqa. Liberalism said, by giving sadaqa
your wealth will not decrease. It sounds like a contradiction. But
that's the Prophet sallallahu alayhi salam was directly inspired
by Allah who's saying this, right. So if you're not very disciplined,
make a direct debit, even if it's five pound a week, or 10 pound a
week, or whatever it may be, right? 30 pounds 50 pounds a week,
just make sure it goes out. And then think about it, when you
actually give it every week, if you can, it's just going out, it's
still going on hamdulillah it's having its effect and its benefit.
also tried to take something out whenever you can actually
physically yourself, drop something in a box, you know, give
something yourself, make that transaction yourself the opposite
of it, I just like to cover quickly, just so that it's it's
complete is so often we spend too much generally on ourselves and
sometimes on others foolishly. Because sometimes extravagance is
a sense of weakness of the nature, weakness of one's
one state where you just spend and people take advantage of you,
right, that's not generosity, that's when you were taken
advantage of, because you don't care. You don't have much care for
anything. And at the end of the day, you might cause your family
suffering, but you'll just spend on anybody because they just tell
you, Hey, give me this given and you just give it to them, because
you're foolish. So it's good to spend on others, but not to do it
in a foolish way. That's what that's what I'm saying be taken
advantage of. Right?
So it's rough and web that these are two concepts that are that are
opposite to buckle. Which which means miserliness, right? So the
opposite of that is you can say wastefulness and extravagance. And
the way that's defined is a Melaka. To infinitives again, a
faculty an inner trait that is opposite that sorry, that is that
relates to spending your wealth in places where you should not be
spending it. Right. Because the Sharia tells you not to. So you're
not allowed to spend it in Haram, but you are doing so you're
buying, you're buying with it haram things when you're not
supposed to. You're using it to go on a to maybe gamble and it's not
halal to do. So you're buying with it something that you're not
supposed to show to others in display, you're buying with it,
something like that. So it's essentially like that. Oh, so one
thing is to spend it in a place where the Sharia tells you not to.
The other one is to spend it in a place where common decency and
social honor tells you not that you shouldn't be doing so. So it's
generally not considered good and honorable to spend in that path.
Right?
But you still do so. So for example, one is that if you go to
watch a haram show, right now, that might be that might be
socially acceptable among a few good people, but not not according
to everybody. But it's definitely not according to the Sharia. So
then that would be spinning your wheels, even you might say, Oh,
it's only five pounds, it's only 10 pounds or 20 pounds or 30
pounds. It's still a hot on holiday to a holiday destination.
Right, for example.
So these are different things.
If it's if you're spending extra in places where the Sharia has
that so if you're essentially spending your money in Haram, then
it's haram. But if you're spending it against social decency, right,
for example, it's not haram to spend extra money in a wedding or
a function and do all of this extra thing, right? As long as
you're not doing anything haram. But if it's more than what
socially considered to be decent, right, so you're going overboard
without them rubbing, really any benefit. So you've got you bring
more food that's going to go to waste, for example, then
obviously, that's going to be a definitely a level of macro, at
least, if not haram because you're going to wait wasting so much food
for example, right.
So the place in between these two, the between total miserliness and
total extravagance for oneself. For example, the thing in between
is called a tilde, which is essentially the moderate path,
which is
not there and not doctor and what can be in a vertical column Allah
subhanaw taala says we're Latina either, Falco will amuse three
foo. Well, I'm Jaco Tooru, Waka, Anabaena, Lika Cava. That's what
it is that those who are people who spent but they're not
extravagant and wasteful when they spend while I'm talking to you,
and they're not tight. And they're not stingy. The worst form of
stinginess is to not spend even on yourself to just hoard, hoard,
Hoard and not to even give yourself the ability not for the
sake of Allah subhanaw taala. But because you love your money so
much, and you want to save it, when is that you sacrifice for
yourself, but you give your money to charity, so you're sacrificing
for the sake of someone else that is praiseworthy? The other one is,
you're not spending on yourself, right? You're not going for Omaha,
for example, because you're going to lose your money. You're not
spending on a decent car and you keep struggling with your car, but
you're holding your money for what do you see what I'm saying? It's
that kind of a thing.
We're gonna be in a van, he got kava, and these people are settled
in a place between the two, which means they're not like this, or
they're not like this. So may Allah subhanaw taala, give us the
Tofik. And may Allah subhanaw taala, open our hearts. And I said
the only way to do this is to be to do some action, which means to
give, and you have can have all of the great ideas in your head that
I'm going to give this much. But as you go away from the lecture,
or from the admonition, or the encouragement, that slowly,
slowly, our nature kicks back in. And we go back to our nature, but
if you give, so I would like all of you to think right now. And if
you have the money with you to pull it out, right, like right now
to pull it out and hold in your hand so that you can give it to
separate or put it in another pocket. I don't know if they'd
make it any collections today. But to actually separate it, put it in
another pocket of your purse or your handbag or your you know,
your your coat pocket or whatever it is that this much I'm going to
give right or just if you if you don't have you know, if you don't
have any money with you right now then to make an item to make a
full resolution to do it. May Allah subhanaw taala give us all
the tofi working with that run on it hamdu Lillahi Rabbil aalameen.
The point of a lecture is to encourage people to act to get
further an inspiration and encouragement, persuasion. The
next step is to actually start learning seriously to read books
to take on a subject of Islam and to understand all the subjects of
Islam at least at the basic level, so that we can become more aware
of what our deen wants from us. And that's why we started Rayyan
courses so that you can actually take organize lectures on demand
whenever you have free time, especially for example, the
Islamic essentials course that we have on the Islamic essentials
certificate which you take 20 Short modules and at the end of
that insha Allah you will have gotten the basics of most of the
most important topics in Islam and you'll feel a lot more confident.
You don't have to leave lectures behind you can continue to live,
you know to listen to lectures, but you need to have this more
sustained study as well as Aquila harem Salam aleikum wa rahmatullah
wa barakato.