Waqf – Islamic Trust Endowment
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Channel: Bilal Philips
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AI Generated Summary ©
The speakers discuss three main principles of spending on the law, including bringing one to a law, trusting one to do something, and not giving gifts or presents. They emphasize the importance of trusting people when setting up rules, creating schools for people to earn income, and pray in public settings. They stress the need for acceptance and adoption in order to avoid confusion and confusion among non-immigrant societies.AI Generated Transcript ©
Another food in Korean
for many standard medicine, Mattila, Medina,
all praises good to a law, a lot of Peace and blessings when his last prophet muhammad sallallahu alayhi wa sallam, and then all those who follow the path of righteousness until the last day
the topic of today's football
is a continuation on the theme of spending in the way of a law
which was introduced
and spoken about
some three to four weeks ago on to equipment successively, by the regular Imam of the masjid, for the last couple of weeks, another mom has taken over and the regular mom returned and has continued on in the scene of spending in the way of the law.
And the aspect of spending in the way of the law which he spoke about today
is what is known
in Islamic Arabic terminology as one
that is translated usually as trust, trust fund,
wearing wherein,
certain monies
have been or certain properties have been set
for a particular
charitable cause, benefiting people
may be done while the person is living or after their death,
you know, benefiting people and
it is classified under the general heading of the continual charity
which is a was addressed by Prophet Mohammed
in the well known, had been in Sahih Muslim, in which he said that when a man dies, that his deeds are cut off, except for three years No, no, he can no longer benefit from the things of his life, except for three things which he has done,
which is a product of his efforts. One is what is called product kajaria or jatiya, that is continual charity charity whose benefit continues to benefit people
in when you enter family, and that is knowledge from which people benefit.
And the last one is a righteous child who prays for that person.
After person's death, these things continues to benefit from
the
continuous benefits also includes
what vamos a Salaam referred to as the Sunnah.
And when a person starts a good practice,
he starts to do something which is good and beneficial to people in any way that everybody who follows that particular path.
The reward that they earn from following that path,
a similar reward will be given to the person who started the practice.
So, low there are three general things which are referred to by the top one of them.
These will include this other principle, the principle of starting a good or a good way.
And this was something which the companions of the top
did. The early Muslims were well known for
putting aside certain
wealth or properties, which would benefit general people.
There is a particular Hadith which the Imam spoke about
with regard to Omar or the Allahu anhu, the second caliphs who have received
what he considered to be the most valuable
bookie for many other battles taking place
in and that was from the Battle of hiber. I can remember correctly and we adopted Moore's Law what to do with it, and Department of filament advised him to give up within charity
And the purpose of
the walk for the truck is first and foremost, to bring one closer to a law, it is an act of worship which one does and which one seeks to
become closer to a law to become more beloved by a law seeking the pleasure of the law, and the second purpose is that of benefiting other humans.
Consequently, when one considers
doing
or setting up a truck,
one should keep in mind these two principles
and choose
truck, which will have the maximum benefit, there will be the best way that one can come closer to Allah and they will benefit the most number of people.
So, he gave different examples, you know of some types of trusts that people have done, which benefit is very small, you know, and he put any recommended instead
doing trucks like that of building machines, because if a person builds the master, it has to be like, what
it is something which is not owned by anybody, you know, although
it is not uncommon in many countries, that people will build matches about them, they will build a map and this map will be their property,
you know, but actually this is not really, in my opinion, the two senses method cannot be owned by anybody, this is for our law. So, if you have property and that you want to use it for prayer, we call this a Muslim law place of prayer, that it is not really a Masjid unless it is
owned
by God, Lord, it's not owned by
other people, you know, you can't do with it as you please, because if not our building which is in my name, I if I change my mind, next year, I want to use it for something else I can change it
well, this is not allowed much it is a massive win unless it reaches a situation where there are no more people benefiting from it, people have moved away from that area or whatever and the land may be sold and another method set up someplace else where people can benefit from it.
But
other principles of
suggestion that he made for trust is like setting up a Quranic schools, where the memorization of the Quran is taught or the teaching of the Sunnah
of publishing books, you know, certain books which are
beneficial and I remember particularly is one book
Islam and Christianity you know, if you noticed inside of the switching there that this is a walk by Begum somebody the other you know from Pakistan
woman had
made the printing of this as a tourist and it is continually printed You know, every So, often so, many 1000s of copies are printed and distributed freely.
The other example he gave, which is more common from the past is that of the dignity of wealth.
And of course, this may become
significant in our times when we look into areas of the Muslim world where there is the need, you know, in places like Somalia, where people are dead very destitute situation, where there is a need for the digging of wealth to provide water for the people because the the water system is broken down into the fight fighting going on there. So to build to build a well there, which would be for the general benefit of the populace. This would be a very good walk for trust that one could
do.
Then he pointed out that
one is not allowed to
set up a trust which has in it
it has an IT some principle or or
which is liked by a lot
for us, too.
Set up, for example, a, a walk by
borrowing money from the bank, you know, with interest and putting our money in it on the basis that it was their economic project, which would eventually pay off the interest, you know, and then it would be free to continue to be involved in even though your intention may be very good.
The fact that you are involved in sinful act of dealing in interest with it, then you are destroying the value of it is not an acceptable form of work.
Also, if one sets aside this walk, and it is for the benefit of your children, for example, it's possible to set aside a trust for your children. It cannot be for some children and not others.
You know, like some of the children you like more than the others. So you set aside this special chunk, which will benefit them, and the others don't benefit from the truck. No, this is prohibited. So a quoted from the crime, which a lot that in the law, yeah, mobilizes the law of command, justice. And the court to the statements are tough ones I sell them, on one occasion when one of the companions had mentioned to him that he had given something to some of his children. And I've given some of the others that he said fear of law, and be just
amongst your children, you know, in a general principle, it's not allowed for Muslim, you know, to give presents to some children and not give to others, you know, there have to be
justice in whatever we do, of course, the presence that are given may not be the same, you know, you have one child is big, what you're buying for him, something may be more expensive than another child who's smaller, you know,
that's not a problem. But the idea that you're not cutting off others,
while favoring some,
and one is not allowed also to leave a job when one is in a state of debt.
You know, because the person might think that
they may die or whatever, and they want to take out some of the money to benefit some of their family or, or the things going to benefit themselves after their death.
This is not allowed when one is in the state of death, one must pay off one debt, before
making any trust.
And the trust should not block some of your inheritors from receiving your money, like some people, you know that if you die, you've got living parents, for example, if you die, your parents will inherit some of your money. So you decide to make your money, a trust for your children. And in doing so, of course, you've cut your parents off from being able to inherit from you such acts, again, are
not permitted. And this is, of course, we're saying this falls under the general category of making a truck, which involves something which is sinful, something displeasing to a law.
Then he pointed out that the setting of a trust whilst you're living is better than doing so after you die.
You know, because when you do it when you're living, because when the problem was,
you know, had made a statement that he said that when he was asked what was the best form of charity, because trust is like a form of charity. He had said that
the best form is to do so when you're healthy and fearing poverty.
Because what the whole idea, you know, because we said that, the first principle is that of getting closer to a lot of growing spiritually, that spiritual growth involves struggle.
struggle against your desire, the when you are in a state of health, you're not on the verge of dying, when you can't benefit from the money anymore, right? When you say okay, I'll leave it for my narrative. And you're in the States because you're healthy, you know, you're in a state of wanting to hang on to your wealth. Because you are worried you know, maybe the wealth goes, you will not have money next year, you can pick up things you want to do, etc. So you fear poverty.
In when you give, at that time, it does involve a much greater spiritual act on your part, you have to overcome your own desire to want to hold on to that well, and so, spiritual benefits for yourself is much greater, the greater act of bringing you closer to a law so
It's better to give
or set up a truck whilst you're living than after you die.
No, of course, you know, if you do so after you that is to benefit. We're just talking about what is better.
It's important to note also that the setting up of truck is also an act of thanksgiving
in order to similar to the slaughtering of the animals, like on the eat, you know,
this act of taking out a portion from your wealth and
benefiting others women. This is an act of thanksgiving from the Islamic perspective. How do we give thanks to God, it's not nearly by saying Alhamdulillah Yes, this is good, we should say Alhamdulillah, when good things happen to us, we thank a lot verbally. But that verbal thanks is only real, if it comes from the heart.
And when it comes from the heart, it is going to affect more than just the sound, it is going to be
real in your daily
Islamic life is going to be reflected in your action. So when you take from your wealth, and you use it to benefit others, that is the best way of giving thanks the truth for what Allah has given you.
Because, you know, you're, you're clearly demonstrating that you know, that that wealth was from a law,
not your own. It was from a law as a trust. And when you use it, well, you are rewarded for it. When you use it in an evil fashion, you will be punished for it.
And then the mom
expressed his surprise
when he hears all boy needs people who only spend their money on their family.
They only spend their money on their immediate relatives, wives, children.
They go for trips around the world, whatever.
And they don't give any charity.
They would not set aside any of their money for any charity.
And he just said it is such a powerful site, the person has really destroyed his future, that wealth, the benefit of the wealth is destroyed. And when he asked him this question, though, we are commanded to
spend on our families through avant garde filament said that the best money you spend is on your family.
So in other words, what the thing is that this is first and foremost, that is you don't spend on everybody else and you leave your family in poverty. One of the companions came to him and said he wanted to, you know, give away all his wealth, you know, because he knew he was gonna die. And if you want to give away all his wealth to charity, some of them said no. We said, Okay, can I give away half of it? He said, No, he said a third of it. He said, okay, but even a third is
plenty.
discourage them from doing that. So because it is better for you to leave your family able to take care of themselves than to die and leave them and they are begging they have to go and beg other people.
So we are obliged to spend first and foremost on our families. But the thing is that we should not be accepted.
We should not only spend on our family.
Of course, if one's money is only enough to spend that one family when I'm talking about such a circumstance talk about a person who has enough friends and family is more or less, but instead of looking at other ways and means to help others, he thinks No How else can I spend this on my family?
This is the idea.
Then he mentioned a quoted verse in the Quran, which you know, Allah had said or you believe down to the nominal people, mouths open up, probably is here Yeoman Nabeel SEE YOU WILL Appala tomonaga. That is, that all you believe, that you should spend of the world which we have given you, the law, we came
before a day come, the day of judgment,
your depth which begins the process of your judgment,
wherein
there is no trick
You can no longer barter or make any kind of bartering and there is no intercession, nobody can come in and intercede for you on behalf of the money that you didn't spend, etc.
Use it now, once you have the need.
And then, in the second part of the hook by he made a comparison between what is known as what
are the bequest and the walk
that they will see, that is when a person
needs a will,
he is allowed to live up to one third of it, for people who would not normally inherit from him.
He cannot leave it for the people who will inherit
only people who would not normally inherit from him, he can leave up to one third of his Well, this may even be nonverbal.
He will normally, because normally if a Muslim dies, if he has done with the relative, then they cannot inherit according to the regular inheritance division. And we have that well, he has a son who leaves Islam, or a son will never accepted Islam, then that child is not entitled to any of his wealth.
Except if he sets aside out of the one third, which is allowed to be given as a request from from that portion.
He said that there's a difference between this was the year where you're allowed to give this one third and the one in the sense that
in the case of the watier, which is limited to one third.
Once it has been made, you can't change it.
You can't increase it, you can vary it once it has been made insensitive.
Furthermore, you're not allowed to do it, if you're in a state of authority, you are allowed to do it, even if you're in a state of debt,
you can in this case, make a worse deal because what happens that when the time for division of wealth come after your death,
the debts will be paid before anything is looked at. That's the first thing that is taken care of. If the nest eats up all of your inheritance and dorthea, then finish. That's it. That's the first thing that is taken care of before the war fears looked at, and the other form of inheritance.
So in summing up, this is a fairly short clip, but today, the mom advises us
to utilize some of our wealth,
if we have surplus wealth, to utilize it, in the form of trust,
which would benefit people
while we're living.
And after we die.
This is a form of Thanksgiving, of showing, demonstrating our true gratitude to Allah for the blessings that He has given us.
It is a means of bringing us closer to a law. So if we should do so, keeping that in mind.
And it's a way of benefiting people
and benefiting ourselves. So again, we should also keep that in mind that we tried to make maximum benefits when we set aside our money in this fashion.
If there were any
points from the football, which I missed, we'd like to add
those
who followed the football in Arabic.
there any comments anybody would like to make?
or questions?
In this case, because the non Muslim child
really
has no right. I mean beyond what you choose charitably to do,
it would not be a requirement on you.
That child has chosen this belief. It's not a requirement on you now to spend up your wealth and
if you chose to do so,
For the purpose of trying to bring that person closer to fly, you see that that might benefit them, you know, then
for you to do so.
But again, you know,
it would be good. I mean, if you see that it is going to be a benefit. But if you have a child, for example, who is, you know who is stubborn? I mean, this just really is not responding in any way towards coming to Islam, you see them?
Why, why is it better to go and give it to a Muslim who's not related to you, they have more rights on your money than that.
Brothers question concerning naming a person establishes a trust like a mom, is it allowable to name it after a particular person,
there is nothing which prevents
the only case which will be not permissible is if one named the mark after a disbeliever for example,
you know,
like for us in America to name a mosque, you know, Elijah, Muhammad,
Clara Mohammed,
once the child reaches puberty,
this is the age of what is called
the age at which the child now is held to account by a law.
Once the child has reached puberty, this is the beginnings of maturity.
He now has the capability of making a reasoned choice,
he now becomes responsible.
From that point around 15 years old, for connected,
being flooded.
Normally speaking, if it was a child from your family, I mean, that, you know, you
you would assume the child is Muslim, if the child is doing Islamic practices. But while we were talking about, you know, our circumstance, for example, some of us before
we had
married for example, and divorced. And after a person has accepted Islam, maybe the mother of your child has not accepted Islam, and she has been raising the child. Now as a Catholic.
You cannot now say, well, this child's a Muslim because he's my job.
For all intents and purposes, that child is a Catholic, Christian, when he reaches the age of maturity, then he has to make a decision. You have to try to influence the child of course, to try to give it to the child as much information as you can so that he can make a correct choice.
But under normal circumstances, you and your wife, you're both Muslim, the child is born, the child is considered going up in your family. We've
got a general consideration
the setting up of
questions
Concerning the idea of of a mark, not being owned by any individual, you know, as he said, in these Muslim countries, this is easy enough because it's a principle recognize, according to Islamic law that no This can take place. And so there's not any problem, even the Muslim countries where they're ruled by a non Muslim. Still, they recognize certain aspects of Islamic law. So these are allowed no problem. However, in countries of the West, in America, Philippines, Europe, where they have strict laws concerning, you know, ownership of property,
in question,
in circumstances where they would or may require you to actually own it, what would you do in this case?
I would say that, in these countries, they do have a principle of trust.
In the West, in America, in the Philippines, they do have principles and we trust the setup. They do. And the trust is set up according to certain principles, it does, it's not owned by any particular individual is defined legally, this can be set up the laws of the West not prevent the setting up of Trump, they may have some kind of stipulations that normally are not required in,
in Muslim countries, but in general,
question concerning institutions, which are income generating, Could these be considered or could be in this category? is really what you're asking? Yes,
what was very good to have a walk, which generates income
from which people will benefit from which will keep the the thing that you set aside, going, for example, you may build a school and connect it to the school, you build some shops, the shops, rented the monies from the shop help to maintain the school. You know, this is perfectly valid and
highly recommended, especially in countries where
Muslims are in a minority, and they need these kinds of
projects, which will be income generating, as opposed to
trying to maintain them to charity, the collection of donations and taxes.
But it's question concerning the second of the categories of the platforms,
wherein a person may continue to receive benefit after his death, that is, in one human capacity, that is knowledge which people benefit from, if a person is witnessed
with the idea of benefiting people, but also the idea of making money, the economic project, to earn some income, publishes a book. So that book
serves the dual purpose when the book is sold here and profit money from it. And at the same time, the knowledge in it is benefiting people. Now, when that person dies, the book continues to be sold. His children may read the economic benefits from it.
Does he
also
gain
from the knowledge with people continues to benefit from the book? Or is it reduced by the fact that he's making money from it? No.
The principle is that as long as people are benefiting from the knowledge, then you will benefit from it. As long as you have done it, you know, with the intention of pleasing a lot. I mean, you can mean that you cannot also have an economic factor that you benefit from it. But it's just that your intention should be pleasing a lot. Because if your intention, for example, was same,
you're writing a book because you know,
where you could get a bestseller would mean your name is enlightened. Everybody knows who you are.
Many
people may benefit from the knowledge in the book, but you won't benefit from it. Because you're intense with corrupt
property which has been set aside as the rent into non Muslims.
However, if there are Muslim
who have need for it, they should be given preference, you know, but if there aren't any, then to rent it to non Muslims so that the income can benefit, of course, there is a non Muslim who's setting up a cigarette shop,
you know, selling alcohol, and we can't listen to him, he can only read it to him to use it in a pattern which is islamically allowable?
Well, you're sitting down looking at in both cases
rather created a scenario for us here. Now.
If a person,
if there is a map, there is adjoining property, which is
interesting
as a means of generating income for the maintenance of the mosque, etc. And there are some Muslims who need this property to live on, for example, but they don't have money to pay for it.
But there are non Muslims who are willing to rent it and pay what would you do at that juncture,
the principle is that
if that land had been set aside as a means of generating income to maintain the bar,
then that should be what it is used for, you cannot then now give away that land and say, Okay, I'm gonna give it away to someone.
So, in this case, where the non Muslims are better, that the non Muslims come earn income from the land, and you use some of that income,
to benefit or to help
in the, the, the way in which the trust was set up, that it's possible
that the income coming from it can be used for more than the math,
then that it will use that additional income to help those people for a new
when the rules concerning the trust, you know, they're sort of quite rigid, you know, that you really don't have the freedom to,
to modify it, you know, as one means.
A woman has a debt
and she gets married, does the husband become responsible for her death?
No.
Her death is her death.
Her money is her money.
If he chooses
to take responsibility you can do so.
If he makes it a condition in their marriage, then he is obliged.
But if he just comes in he you know, after they've been married for so many years, he informed them we're listening. I have this big huge difference from the old days or whatever, you know.
This is your responsibility. No, it's
okay. Brothers questions concerning the inheritance laws as they're applied in the various schools of Islamic law.
The basic division
There is no difference at all, because there are some things have been clearly defined in the plan.
Then there are other things that have been defined in the Sunnah authentically. And these things basically there are no difference about. However, there are certain other far relatives and certain other circumstances, which arose after the time of the pogroms in which the Sahaba the companions themselves are different as to how to handle it.
And in the differences or the different opinions that they put forward, you find some of the schools taking different rulings accordingly.
So, then, there are some differences in the very,
you know, minor
issues which come in on sort of rare occasion, but the main general distribution father, mother, uncle, brother, sister, these are all the things
that are adopted children eligible to inherit, like children of your own blood, no,
in the case of adopted children, this is when you if you want to leave for them, you have to use the washing,
you have to give them up to one third of your wealth. For example, normally speaking, you know, if you died and only left the son behind
me will automatically have access to one half of the wealth of their parents.
But if you had, for example, a son by adoption, the maximum that you could give him in the quest is one third. So, he will not fall under those laws or the sun, if there is no parents, you can take all of the wealth,
and no other you know, inheriting relatives and son is there he will take all of the wealth. But if you have left and adopted from the most that he could take one third, if you look as if you didn't write anything, then he is not entitled to anything.
Yet, what we already said in front of witnesses, where we have people can confirm the system factors.
If there's a non Muslim
and they die,
when the picture I think is most clear, when they die, they leave behind a will
in which they have given well to all of their children except for the Muslim child.
Now, in
non Muslim societies, the west
or east, you will find cases where
it will may have been left behind, but because there is grave injustice in it, it is possible for some people who are relative to question that will in demand, you know, another division of the wealth and sometimes the government may may agree and they will divided up in accordance with the general inheritance laws that they function by
as a Muslim, you are not allowed to inherit in this fashion.
So, you could never contest
amongst themselves Muslims, because
the Muslim does not inherit from the capitalist disbeliever nor does the Catherine disbeliever inherit from the Muslim This is according to the normal inheritance laws, but this does not include a will if you have a non Muslim parents leave a will they write their will and say I want to give so much of my wealth to my non Muslim child that is allowable for you to take.
And similarly you are allowed to write
a will this is the request in which you give something to one of your non Western relatives to say for example, is very tired looking after your children in your absence. You came over here to work you have a non Muslim
A sister who's looking after your children, you know, he's done good for you to do, but good to her islamically recommended could
allow adoption, if adoption means
that the child's name is changed and your name is put on the end, this is not allowed.
But to raise a child, in your family, looking after that child as if it were your own child, this is something recommended.
But the idea of changing the name, because this is what has been, become the principle of adoption in
non Western societies, that the child becomes literally worse out, have all the rights of your blood children to inherit, and everything else, you know, and for example, that child you know, would not marry your doctor, you know, with your blood, no, no, in Islamic law, this is not the case. I mean, they're not adopted person, but you brought in somebody can marry a doctor.
Not because the adoption does not bring the person within your family tree. This is somebody who you are being charitable towards and looking after that, as far as it goes.
This is a good point, you know that in the case where you've brought somebody into the family, from the Islamic perspective, you do not give that child the impression that they are in fact, your child. In the West, if you've been, you know, you've adopted a child, very small, you will raise them. And the child will never know, maybe out of anger one day, you might say something, you know, but otherwise, normally, people just keep this hidden from the children, this is wrong, probably no, are allowed to do this, raise the child, the child should know that you are not fair. I mean, you treat them very nicely, etc. But the child has a right to know who his own parents are, and you
know, what his background was, etc. You know, when he comes away, and he wants only things you inform them, you don't hide, keep these things hidden from them.
It is possible for a husband
to put his wife's name on the property that is owned by them. In other words, what he's doing is giving away while he's living, half of the value of his property to his wife may do this. However,
this is commonly done in the world.
However, really,
the normal practice in Islam is that his wealth is low, he has a right from which a law is defined when he dies, he gets it
you know,
if he has put
equally in economically to getting this particular property, then she has equal rights in that sense.
But a situation where, like in the web,
in order to divorce a woman, all of a sudden, the courts come and divide up everything you have 5050 and they're giving the woman you know, maybe even 6040 or whatever else islamically. I mean, especially if you're living in western circumstances or any other country where they will do this kind of thing. It's very important for you not to do that.
Because this woman may demand her rights according to the law, which may be contrary to Islamic.
You just keep it in your name.
In this, in the case of,
of the payment of alimony and these type of things, I mean, the only way that you could have
Boy that would be to have your wealth secret
right? In the case where
you have property, which is even your own in the case of the worth in the West, the government does step in the only way you can avoid that is by having other property your property is
not under your name or you know, it is hidden property value, well, the only way you can avoid that, but what I was saying was in terms of the person who, for example, is married and he puts his wife's name on the property, you know, then that gives her much more access.
If she decides, for example, she wants to sell, then it will be worth she decided she wants to sell he may now have abilities to to put that person in depth or whatever, which, you know, islamically does not really
will not be for the benefit of the family and will may deprive the children ultimately from
their right, you know, by way of inheritance.
Okay, question, brother. We commonly see people after making the compulsory prayer, and they'd like to make voluntary for the ship,
their place, they will go forward, sideways backwards or something, you know,
his his question was, is this an authentic practice? Or is this something recommended, should we be doing this?
This is based on a happiness found in Abu Dhabi. However, this happiness is not authentic. In order to progress, Allah has said that if you are going to make another prayer, that you should either move forward or move to the side, like this. Now, but this is not authentic,
it is perfectly okay for you to pray in the same spot. Some people have gone to give certain other rationales as well, you know, when you won't be in another spot, every place that you make the Jude in our world will
give witness for you the Day of Judgment. So the more places you can make to do damage, the more witnesses
you make to do that in the display place that it gets placed, the witness
is really not really affected by logical arguments. But if you wish to do so, I have no harm, as long as you're not thinking that this is in fact sooner. And then you won't tell other people that really you should do that in another place. Or you will see sometimes it becomes a problem because you get up you want to play the same play. somebody's trying to move you out and tried to ship you because he wants to take the spot, does he This is when it has gone overboard began in ignorance and there and it ends up becoming, you know, you could say in a form of a leader because it's not authentic practice, and it is now affecting others.
I said that
he would pitch for a while
because he didn't want
people to think continuation of the
upbringing.
He wouldn't
know what you've added something to it, which is not quite what it said. Okay. The practice of Batman was I felt him as a brother, was that when he finished making a compulsory prayer, you know,
He would either make sit for a while and make this beer. And then he would get up the frame or he would move to another place.
So as not to give the people or to give the impression that this was a part of the same player. Truly, he did tell us that if we complete the prayer that we should pause, we should make a test that we should not just get up as if we are continuing the same prayer. But when he moved, he would move and whether we move to another place to make prayer in another place. So here's the composite prayer because most often, the volunteer prayer that he made were done in his home. So when he finished his prayer, we get up and leave to go to his home and pray the volunteer prayers there. Now that he shifted to another place and made another friend another place. This is not in the
narration.
Okay, shall we close the panel on moving the shadow and
stop who going to be make, we ask the Lord to help us to realize responsibilities that we have in our wealth, to share of wealth with those who are need to utilize the wealth in a way which will benefit us while we have the opportunity to do so well for a living and healthy