Aqeel Mahmood – Tafseer Surah alHumazah Part 2
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AI: Transcript ©
Last week, we started the,
tafsir of Suratul Humazah,
and we covered just the first ayah. We
covered the first ayah of Suratul Humazah where
Allah subhanahu wa ta'ala says,
woe to every scorner
and to every makah.
And we talked about the meaning of Humazah
and the meaning of
lumazah, what they what them 2 meant. What
was the meaning of these two words, humazah
and lumazah? And we said that the meaning,
is similar.
So we mentioned for example one of the
is similar. So
we
mentioned for example one of the Mufassiroun, the
scholars, he said that Humazah is when you
scorn someone, when you talk badly about someone,
when you speak ill of another person, but
it's behind his back.
And
lomaza
is when you talk badly about someone in
front of him, so it's face to face.
Other scholars they said, lomaza
is when you speak badly about someone, when
you speak with your tongue and you say
bad things about an individual, and lomaza
is when you actually physically do something to
another person, when you cause some harm to
another individual.
So in this,
lesson inshallah, we're going to be covering
the next 2 ayahs. Allah subhanahu wa ta'ala
says
Allah subhanahu wa ta'ala. And the second ayah
of Sutlhumaza,
he says those
those who collect wealth
and
continuously
count the wealth that they have.
So this
attribute who is who is Allah subhanahu wa
ta'ala talking about?
Those who collect wealth and continuously counts it.
Allah's carrying on from the first ayah.
Woe to every scorner and to every Maqah.
So now he's going into more detail
about these two types of individuals, the skoonah
and the marker, humaza and lomaza.
So this is describing
the first
the the first set of characteristics
and the first set of people that Allah
mentions in the first ayah. So he says
those people
those who collect wealth and they continuously
count it. So he's carrying on from the
first ayah.
Some of the scholars
of
Iru'a,
of recitation,
they say
instead of reciting it as Al Adhijamma'amma'luwadada,
they recite it as Al Adhijamma'amma'luwadada.
So instead of Al Adhijamma'amma'luwadada,
which is, you know, the the haf's we
are reciting, which is what's known amongst most
people,
another way of recitation, another way of reciting
this ayah and from them is Kisai, the
recite recitation of Kisai,
they say
So what's the difference between the 2? What's
the difference between saying jammaamaluwadada
and saying jammaamaluwadada?
What's the difference between these 2? When you
say jamma'a
aladi jammaamaluwadada, jamma'a means to gather and to
collect. Okay? Jamma'a,
excessively,
collecting lots, going overboard in collecting things. So
it's emphasizing
this idea of collecting,
yeah, and gathering a person's wealth. So this
is the difference between jamma'a and jamma'a.
And Ibn Kathir he talks about this word,
he talks about this ayah, and he says
that it means
that this individual who's gathering wealth, jama'amanu
'addada,
he piles it 1 on top of the
other. So he keeps
Sa'adir he
says that this individual when he's explaining this
ayah, he says this individual doesn't have any
interests
except
that he just wants to gather lots and
lots of money, and he doesn't have an
interest in spending it for a good cause
or you know spending it on his family
or for you know for for other you
know good means, spending it in other good
ways. He's just interested in gathering gathering all
of this wealth. So Allah says
those who collect mal.
Those who collect mal. What is mal? Mal
is wealth but wealth can differ. There's different
types of wealth.
So mal here can have different meanings. 1
of the scholars, he talked about the word
mal, and he talked about the different
types of wealth that mal can refer to.
So he says for example, it can refer
to
mal can refer to. So he says for
example it can refer to palm trees and
gardens.
So wealth,
mal can refer to palm trees and it
can refer to gardens. So a person can
say for example, Khurajafullanun
ilamali.
That a man he left and he went
towards his maal,
towards his wealth. But what does he mean?
He doesn't he doesn't mean physical like, you
know, coins, but he means his his garden,
and he went to his palm trees, and
he went to his his bustan and his
park. So he went to his garden. And
it's like for example Abu Huair radhiallahu an
when he was talking about
why it was that he was able to
memorize so many ahadith because there wasn't anyone
who memorized more ahadith than Abu Huair radhiallahu
an.
Even though he spent a very small amount
of time with the messenger of Allah sallallahu
alaihi wa sallam, he spent a few years
with him but he memorized so many hadith.
So when when he was asked of him
how did you memorize so many hadith, he
said
he said that verily my brothers from the
Ansar they were busy in their wealth.
They were busy in their wealth meaning they
had jobs and they had finances and they
had things that they had to do. But
he mentions the word amwal which is the
plural of mal. So he says that the
people of the Ansar they were busy with
their wealth, meaning with their businesses, with
their farms and you know farming and so
on and so forth. So Abu Hur radhiallahu
an here he's saying that the reason why
I was able to memorize all of these
ahadith and narrate so many ahadith was because
I spent so much time with the messenger,
abbot alaih salam, because I never had
no business, I never had no form of
tijarah,
no form of business, you know. Even Abu
Hurrah radiAllahu an himself, he never used to
have his own home. He used to live
in the Masjid Messenger of Allah SWALLAM. That's
where he used to live. He used to
live in the back part of the the
Prophet's Masjid.
Okay.
Many of the poor companions, those who couldn't
afford homes, they would actually live in the
back of the
messenger of Allah SWA's Masjid. So he says
that they became busy with their wealth, meaning
they became busy with their farms and with
their palm trees and their gardens and so
on and so forth. Abu Talaha
he says in
He said that the most beloved wealth to
me is
is the wealth of
He said one which
was in Madinah.
So he mentions
wealth here, mal, amwal. He says the most
beloved of wealth to me was Biruhah, and
it wasn't coins, you know, it wasn't currency
but it was you know a wall which
described as wealth. And this wall
he used to always go and drink from
this wall because the water in it was
was very sweet. And when the Ayah was
revealed
that you will never achieve piety and righteousness
until you start giving from that which you
love.
He went to the messenger of Allah sallam
and he said to the messenger of Allah
sallam he said that I'm going to give
you
when this ayah was revealed he said that
I want to give from that which I
love and the most beloved thing to me
as we've said is Bi Ruha, is the
the well of So I want to give
this for charity.
So the Messenger of Allah SWALLAM
used to love drinking from this from this
Well and he accepted this charity
of Abu Talha radiAllahu an and he was
given to you know the poor relatives and
family members of Abu Talha radiallahu an. So
this is the first thing that Mal can
mean. What's the first thing?
Well what can Mal refer to?
Okay, so for example plants, trees, you know
gardens, farming, and so on and so forth.
The second thing it can mean
is literally
coins. Yeah. I mean actual money.
Okay? Currency,
gold coins,
actual
dinars and dirhams in those days, gold and
silver coins. The messenger of Allah sallallahu alaihi
wa sallam,
at the Battle of Badr,
his uncle
al Abbas was actually fighting on the enemy
camp. He wasn't a Muslim yet,
so he was captured as a prisoner.
And for a prisoner to set himself free
he needs to give wealth. Before the battle
of Badr, Al Abbas
told his his wife, whose name was Umul
Fadir, he said to his wife there's some
gold
coins which have been stashed.
Okay? I'm gonna stash these gold coins and
therefore if anything happens to me, if I
don't, you know, if I don't come back
then this this money, this wealth that I
have is going to be for you and
the children, for you to look, you know,
look after yourself and look after your children.
And so when he when he participated in
the battle of Badr and he was captured
by the messenger of Badr and he was
captured by the messenger
of Badr and he said to him look,
you know, give some money, okay, and we'll
set you free. So Al Abbas he said
I don't have any money. He says I
don't have any money to give, you know,
only the Quraysh can help me because I
don't have any wealth. And so the messenger
he said to him, he
said where is the wealth that you've left
with Umul Fadir?
And so Al Abbas said how do you
know about this wealth? You know how do
you know about this wealth? And so the
messenger, Ravallahu alaihi salam,
he said Allah, innallahu alaihi barani bi dalik.
He said verily Allah has told me about
this. And there and then Al Abbas radiallahu
an he becomes a Muslim.
So the point is with this with this
hadith and with this statement the messenger of
Rasoolam he says, aynalmal.
He says where is the wealth? Aynalmal
What wawth is he referring to?
The gold and the silver, the coins that,
you know, that that Umal Fadl had that
was given to her by her husband Al
Abbas to look after herself and her children
if he never returned. So mal refers to
these two things. Allah
says
The one who
collects wealth and then he counts it.
And when we say just like for example
you have jam like as we mentioned jamma'a,
which means to excessively, you know, collect. Jamma'a
means to collect. Okay. It's it's just normally
collecting. Jamma'a is when you excessively collect.
If somebody was to say,
okay, not if somebody was to say
it means to count,
like, you know, like normally counting something.
What do you think means?
To excessively count, to go overboard, to make
sure you count every single pound and every
single penny,
continuously counting, counting over and over again, making
sure you don't miss anything out, making sure
you're counting over and over again to make
sure nothing to make sure that nothing of
your wealth is being, you know, is is
gone or is, you know, being waste or
is disappearing.
And then Allah Subhanahu Wa Ta'ala he says
in the next ayah he says
He thinks that his wealth will make him
immortal.
He thinks his wealth will make him live
forever and ever. So he thinks that it's
going to prevent him from dying. He thinks
that this wealth that he has he has
so much of it that he thinks it's
going to actually stop him from dying. In
fact he thinks that, you know, he thinks
that this wealth that he has is going
to increase him in age and it's going
to be able to make him live even
longer and live forever. He's never ever going
to die. So this is what he thinks
with this wealth that he's been given. And
a person is given so much wealth he
thinks I'm never going to die, I'm going
to live forever. And even the way he
spends that money,
you know, sometimes
we spend so much money
on things as if we're going to live
forever and ever. You know, sometimes you see
people's houses and the way they're made in
such luxury and how things will, you know,
will last, you know, a long long time.
You look at houses
which have been around for 100 of years,
you know, you look at castles that people
built for themselves
and they were built so so well that
they're still around up till today. And then
you think, SubhanAllah, you know, they built these
houses in such a way that they thought
they were going to live forever. They
thought that their wealth and what they spent
it on, you know, it would it would
make them live forever and ever. So they
spend these things on certain things and, you
know, they have this wealth and they think
that because of this wealth they'll be able
to live forever. Ibn Kathir
he says with regards to this ayah, he
says that his wealth occupies his time in
the day going from here and there. So
all he's doing in his day is just
worrying about his wealth, just collecting lots of
wealth, collecting from here, making money here, making
money there. That's the only thing that's on
his mind is how he can make lots
and lots of money. And then he when
when the night comes Ibn Kathir says when
the night comes he sleeps like a rotting
corpse,
Meaning he's just coming and, you know, he's
not really benefiting from anything. You know all
he's interested in is just collecting lots of
wealth and then he sleeps like a rotting
corpse. Allah
says,
That he thinks that his wealth is going
to make him Akhlada,
which
means that it's going to make him immortal.
Akhlada means
that
the word Akhlada
comes from the same root word
as
Khaled.
Okay. And what this means is when something
is going to go on and on and
it's never going to go away, when something
lives forever, when something carries on it's immortal,
it's never never ending, it's something which is
always going to continue.
So,
you know, he thinks that with the wealth
that he's been given is going to make
him live forever.
So, you know, maybe you've heard of people
whose names, you know, their names
are Khaled. It is a popular name, the
name Khaled, okay, which comes from the same
root, okay, which means basically to live forever.
So the question is are we allowed to
have this name? Are we allowed to have
this name
Khaled which means basically to live forever?
Somebody who's, you know,
you know more born,
he'll live forever. He's not going to
this is not temporary.
You can tell me.
Jazakallahu,
Jazakallahu,
so if the name wasn't a name which
was
which was,
which wasn't allowed then the messenger of Allah
SWALLAM wouldn't have allowed Khaled ibn Walid, the
famous companion of the messenger of Allah Salam,
to have this name.
Okay. So there's nothing wrong with having a
name such as this. Also
because the word Khaleda and the name Khaled
also has other meanings. From the meaning is
someone who's outstanding,
someone who's outstanding. So that's another meaning
of
this word.
So this ayah can also mean
that, you know, when Allah says,
he thinks that this vow that he has
is going to make him immortal and he's
never ever going to die. It can also
mean that a person
has become so engrossed,
so, you know, involved in his own wealth
that he's forgotten about death. He's not thinking
about death anymore. He's not thinking about,
you know, this
thing that's going to happen to every single
individual, and it's going to happen to him
at some point or another in his life.
And he doesn't realize that there's going to
be a time where he's going to leave
everything behind. He doesn't realize that there's going
to be a time where he's going to
leave everything behind, that there's going to be
a time when that wealth isn't going to
be of any use to him. One
of the companions of the past during the
time of the messenger of Allah sallam,
Abu
He used to say that if you're given
wealth
he say if you're given wealth
don't let that wealth stay with you the
following day,
you know. Spend that wealth as soon as
you have it.
Spend that wealth. Spend that wealth. So he
was one of those people who, you know,
he was very
concerned with regards to keeping wealth, and that
that's the extent that he went to, you
know. And in fact they say that he
used to actually advise other companions who, for
example, used to build used to build homes
and they used to have businesses and that,
you know, that they used to have, you
know, forms of living. He used to actually
be very vocal
and tell them not to, you know, not
to spend their money on these things. There's
nothing wrong with this, nothing wrong with spending
money on those things but that's the extent
that he went to. You know he was
very vocal about it. He used to tell
people, you know, don't keep this money, spend
this money as soon as you have it.
To a certain extent that during time of
Uthman radhialahu
an, okay, when he was the leader of
the Muslims
he told Abu Tal Ghafari,
he said don't stay in Madinah anymore because
there were so many problems with him and
the other companions and him being
So I want to focus a little bit
now
on what these 2 ayahs talk about
which is basically bukhl. It's basically stinginess
and
the harms of stinginess. Allah
talks about stinginess in the Quran and he
says
as for the one who is stingy,
and doesn't feel like he needs anything,
and he denies the best reward. What is
the best reward? The reward that's with Allah
subhanahu wa ta'ala.
Then we will ease him towards difficulty.
Meaning we're going to start making things
difficult for him in this life because he's
so stingy. And the messenger of Allah alaihis
salatu wa sallam whenever he would make dua
he would from the duas that he would
make was asking Allah subhanahu wa ta'ala to
protect him from stinginess.
He would say Allahumma inyaawudubikaminalbuql.
So You say oh Allah I ask you
I seek refuge in you from bukhl, from
stinginess.
So
this is something which even the messenger of
Allah sallam used to supplicate for or supplicate,
you know, that Allah protects him from this.
So each and every one of us should
also make this supplication. That Allah subhanahu wa
ta'ala protects us from this evil characteristic which
is you know being stingy and not giving
our worth for the sake of Allah subhanahu
wa ta'ala.
The messenger of Allah subhanahu wa ta'ala he
also said
He said that the stingy one is also
the one who when I am remembered
in his presence
he doesn't send peace and blessings upon me.
So the stingy one is the one when
the messenger of Allah salallahu alaihi wa sallam's
name is mentioned he doesn't say salallahu alaihi
wa sallam. Okay. And even Allah subhanahu wa
ta'ala mentions
in the Quran. He says,
he says, verily Allah himself
and the angels send peace and blessings upon
the Prophet sallallahu alaihi wasallam.
Allah and the Messenger, Allah and the angels.
SubhanAllah.
And then he says, you ayuha ladin aaminu,
oh you who believe.
So it's important for a person
to whenever the messenger of Allah sallam's name
is mentioned to say sallallahu alaihi wasallam. And
also the prophet he said with regards to
this he said that if,
Mansallahu Alaihi
bi Hasharah that whoever, you know, sends peace
and blessings upon me then Allah Subhanahu Wa
Ta'ala will send 10 peace and blessings upon
that individual alayhi salatu wa salam.
And also
from the Hadith which talk about about wealth
and about, you know, stinginess
is when the messenger of Allah alayhi salatu
wa salam he said that the son of
Adam says Maali Maali.
He says my wealth, my wealth. And he's
so concerned about wealth. He's always worried about
making lots and lots of money. And money
is something which is never enough.
You know an individual he never there's nobody
who doesn't want to pay rise. You know
every single person would be happy if you
got to pay rise, if you got more
money. Nobody would be upset, nobody was gonna
say no no it's okay, you know. So
it's something which is natural,
you know, it's something which you know what
Azalah says
He says about
the human being that you love
wealth and excessive love.
So this is something which is natural. So
Allah subhanahu wa Allah the messenger of Allah
SWAMI he says the son of Adam he
says
he says my wealth my wealth. And then
he says
And then he says And then he says
but what do you have from your wealth,
oh son of Adam, except
that which you ate?
And it was consumed.
That which you ate and it was consumed.
Or
that which you wore and then it was
worn out.
Or that which you gave in charity and
it was sent forward. Meaning it carried
that whatever you gave in charity the reward
stays with you and it carries on. It
is sent forward until the day of judgment
may all be added to your scale of
good deeds on that day. So
these are what the these are some of
the tradition of the messenger of the messenger
when
he talks about, you know, about wealth itself.
And the scholars they also talk about wealth
and they talk about stinginess.
And one of the scholars he said that
if Allah
wants evil for a nation,
he makes their leaders from the worst of
them.
And we see this today in some societies,
in some nations, the worst of them, okay,
are the leaders. And then he
said, and he makes their wealth
he makes their wealth belong to the most
stingy of them,
and we see this today. And those people
who have lots of wealth they're people who
aren't satisfied with their wealth. They're not gonna
give to charity. They want to make more
and more more wealth and they use it
for their own selfish needs and they don't
give it to charity like they should. And
also one of the scholars of the past
or actually was
Umar al Baniin.
Umar al Baniin was the sister of Umar
ibn Abdul Aziz, the
The Amirul Mumineen, the leader of the believers.
Umar ibn Abdul Aziz, this was his sister
and she said, Offin lil Baqil.
She said,
Away with the stingy one. Away with the
stingy one.
If stinginess was a shirt I would never
wear it,
and if stinginess
was a pathway or
a road I would never go down that
road. I would never take that path. So
she's talking about the evils of stinginess and
the harms of stinginess, meaning I wouldn't even
go anywhere near, you know, this attribute and
this evil characteristic of being stingy. So
this is what the scholars talk about with
regards to stinginess,
and I want to spend a little bit
of time, you know, this lasts over 5,
10 minutes,
talking about
the harms of stinginess.
What effect does it have on the individual?
What happens when a person doesn't give for
the sake of Allah Subhanahu Wa Ta'ala? What
effect does it have on him when he
becomes stingy? So I'm gonna mention about 6
things. The first thing is that when a
person is stingy he's prevented from the reward.
So you're preventing yourself
from being rewarded because you're not giving in
charity. So you're preventing yourself
from the reward that Allah Subhanahu Wa Ta'ala
would have given you and it may have
even been 700 times the reward of you
giving that thing that you gave in charity.
700 times. So subhanAllah you're stopping yourself from
zawajal.
Causes weakness in a person's iman because of
bad thoughts to Allah. How is he having
bad thoughts of Allah?
How is he having bad thoughts of Allah
here when he's stingy? How is he having
bad thoughts of Allah?
He's just giving charity. He's just destroying money.
Okay. Zalaqai, so when he's giving charity, okay,
or when he's not giving charity, the reason
why he's not giving charity is because he
thinks if he gives in charity he's gonna
lose all his money.
But it's actually the opposite because the messenger,
Rav Adai al Salam, he said that
wealth doesn't decrease with sadaqa, with charity. In
fact you increase your wealth when you give
for the sake of Allah subhanahu wa ta'ala.
So a person who causes
his iman to become weak when, he doesn't
give in charity and he has ends up
having bad thoughts of Allah thinking that you
know he's not going to get that wealth
back even though it's Allah subhanahu wa ta'ala
who provided that wealth for him in the
first place. The third thing is that people
will dislike him because of this evil characteristic.
SubhanAllah, it's not something which is just with
Muslims,
you know.
Generally across the board if a person has
this characteristic of being stingy he's not gonna
be looked at in a good way. No
one's gonna say Masha'Allah is person stingy, you
know. It's a bad thing regardless of where
you're from, regardless of your religion or your
background, SubhanAllah.
And that just shows you how much of
an evil characteristic this is. The fact that
wherever you're from, whatever faith you follow, if
a person has this characteristics
this characteristic of being stingy
then it's going to be looked down upon.
Even, as some of the scholars say, even
his own family members will look down upon
him.
Even his own family members,
which is funny is interesting and it does
happen. If a person stingy journeys from your
family members, you know, you're going to criticize
him. You're going to look down on him.
You're not going to, you know, look look
up to that individual. You're not gonna, you
know, respect that person even if he's from
your own family members. Because certain sins, certain
things that a person might do, you might
overlook them, you know. You might even defend
that person
for for those sins he might commit even
though it's wrong.
But with stinginess,
which even the own family members will start
criticizing him for, you know. The spouse will
start criticizing the husband for not giving him,
you know, for not giving her enough money,
spouse will start criticizing the husband for not
giving him, you know, for not giving her
enough money for example, or the children will
start complaining because they want money, whatever it
is. So it's something which even family members
will criticize an individual for if he has
this this evil characteristic.
Also, the 4th thing is that it will
prevent a person's wealth from increasing, as we
mentioned.
It will prevent a person's wealth from increasing.
So just like for example if a person
gives in wealth it will increase his wealth.
If a person stops giving in charity, if
a person stops giving his his wealth for
the sake of Allah it's going to stop
his wealth from increasing.
The 5th thing is that a person would
be sinful
for not giving
wealth
when he's obligated to give that wealth.
For example, spending on his family.
That's an obligation,
and so he's sinful if he doesn't spend
on his family members.
And also giving zakah.
If a person refuses to give zakah because
he's stingy
then this, you know, is something which he's
sinful for because he's obligated as a Muslim
to give zakah, to give charity. The 6th
thing
is that it will result one of the
scholars he said that one of the effects
of not giving in charity,
he said that it will result in a
person's
sins being exposed
and made apparent in front of the people,
SubhanAllah.
A person who is stingy, his sins will
start becoming exposed and made apparent to people.
And a person who gives in charity,
one of the scholars of Shem Sudin, a
Sufiri, he said that as saqa'uwal karam sababonisatril
ayuub. He said that when a person
is generous and he's noble and he's kind
and he gives in charity it's one of
the reasons,
one of the ways in which a person's
ayuub, a person's sins, a person's faults are
covered up. And then he said, wal bukhluwashuh
sababunjali
blikashfihah.
And he said that stinginess
and miserliness
is one of the the cause and one
of the reasons
where which make a person's
sins and a person's faults become apparent and
exposed to other individuals.
And he also mentioned
some poetry.
He said,
He said, and the faults of the person
are seen due to his stinginess
and they're all covered up due to his
generosity.
So due to a person's stinginess
his faults a person's faults become exposed and
they're all covered up due to his saqa'u,
due to his generosity.
And then he said he said they are
covered with the reward of generosity
for verily
I see all my faults and generosity
conceals them. He says I see see all
my faults but generosity
conceals them up. So if a person doesn't
want anybody to know about his sins, if
a person doesn't want anybody to know about
his shortcomings,
about his faults, then he should give in
charity.
So what is the worst type of stinginess?
What is the worst type of stinginess that
a person could have? Ibn Qudam Rahimahullah,
he says that the worst type of stinginess
the worst type of stinginess
is when a person
is stingy
upon his own self
when it's in a time of need.
So when a person needs something,
when there's a Hajj for something, when he
needs new clothes, when he needs to eat,
when he needs some necessities,
and he's stingy on buying those things because
he's afraid that he's going to lose all
his money. Ibn Khaldama says this is the
worst type of stinginess when a person won't
even spend on himself, you know, when he
needs that wealth, when he needs those things
that he needs.
So we ask Allah Subhanahu Wa Ta'ala that
he protects us from, this evil characteristic in
which Allah Subhanahu Wa Ta'ala
mentions in this Surah.
So
is
a fial. Because it means you're counting something.
So we said is to count something.
Is go overboard in counting something, counting every
single thing, going over and over something and
counting it over and over again because you're
afraid that you maybe missed out a pound
here or a pound there, and you're, you
know, you're always counting. So adada is a
fial. What was the other word? Akhlada.
Akhlada is also a feal because it means
akhlada hoo.
Okay. He thinks that
that wealth is going to make him
immortal.
So it's also a feal as well. It's
a doing word. A feal is a doing
word.
Yeah. They're both faalmad, faalmadi.
Yeah. They're both past tense. Akhlada and addada.
Because akhlada,
one of the ways that you can know
that is past tense is the damir,
okay, is at the end of the fial.
So Akhladahu,
the is referring to that individual. It's gonna
make him immortal.
Yeah. So Akhladahu,
that's one of the ways of knowing its
past tense.
We're going into Arabic now.
Sorry. Yeah.
What's the best way to approach that brother?
I mean,
generally, as Allah Subhanahu Wa Ta'ala says, you
know,
speaking good words. So if you can talk
to him in a positive way, okay, and
mention some of the good attributes that that
person has before you criticize him, before you
mention, you know, his shortcomings and the things
that he's doing wrong, that's a good way,
you know. So instead of going straight away
and telling him, you know, you're doing this
wrong, you know, he might think, you know,
he might he might take offense to it.
But if you praise the brother first, say
good things about the brother,
you know, and say, you know, Masha'Allah, I
see that you, you know, you do this
and you do that and that's really good,
but, you know, I've I've noticed that you
do this and, you know, advise him in
this way. Maybe it's, you know, it's it's
a better way, you know. If you feel
uncomfortable, okay, and you want some someone else
to get involved, then inshallah, it's not it
wouldn't be considered backbiting because you eventually you're
going to talk to the brother, you know,
and your intention is to help that brother.
So inshallah
from what from what I can see.
Yeah. Of course. Nothing wrong with that. Nothing
wrong with keeping wealth in case of a
contingency,
you know. As long as it's not like,
you know,
£99
and then 1 pound for your family. As
long as you divide it properly as long
as you divide it properly, there's nothing wrong
with that.
Nothing wrong with that.
Look at story of Yusuf alaihis salaam when
the king had the dream,
you know, and, the king had the dream
and he said, you know, I saw 7
fat cows 7 skinny cows eating 7 fat
cows. Yusuf alaihis salaam told him that, you
know, first 7 years harvest most of the
food,
you know, keep most of the food, you
know, for for the for a rainy day,
and then the next 7 years you're going
to have a famine, so use that food
that you harvested in the first 7 and
spend it and eat it in the next
7. So it's wrong, nothing wrong with that.
Nothing wrong with keeping.