Hamzah Wald Maqbul – 1440 4 Ramadn Late Night Majlis Self Reliance 05082019
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Muhammad
So Akhdar
he continues,
he mentioned a string of things that are
haram for a person, that a person needs
to stay away from.
And so the last thing we left off
with was
and is to talk garbage about someone behind
their back and alhams is to,
talk garbage to someone with their face.
And these things also have to do with
with
social media use because a lot of it
is,
again, people talking garbage about one another.
Even if you don't like somebody, it doesn't
give you open license to,
to say whatever you want about them. In
fact, the people who have a beef with
somebody, and they take the fact that they
have a beef or a legitimate complaint
complaint on which the beef is built,
as an excuse to just
completely, like,
the other person. This is a sign of
nifaq.
It's a hadith of the prophet People
are oftentimes
more familiar with the falafel. There's another one,
that, when he speaks, it's a lie. And
when he is trusted with someone something he's
treacherous,
and, when he has an argument or a
disagreement with somebody,
it exceeds any rational boundary.
And when he, promises he's, he'll be there
at a certain time,
he he he ghosts or or or doesn't
show up.
So
this is this is this is important. You
don't have carte blanche. There's so many groups
of people people don't like, you know, and
many of them legitimate, you know, just because
just because somebody, whatever,
some person or some group of people did
something you don't like, it doesn't mean that
everything becomes halal and enmity with them.
So
Ahlari continues. He says, well,
Abbath doing wasting time with mean meaningless things.
Abbas is just like like wasting time.
If you want to and this is the
thing is like everybody's like, you know, what
makes me happy is to recite the Quran
and the next person's like, well, I like
I don't know. I like,
watching YouTube videos about basking weed basket weaving
or whatever. So what do you actually read
baskets? No. I just like watching the videos.
Things that are a waste of time that
have no benefit in the duniya or the
akira are are haram. This is very difficult
for people to swallow
because there's so many things that we do
as part of our culture which are completely
abath.
Watching a baseball game is abath.
It is. There's no benefit you're getting in
the dunir and the akhirah. Someone's all, well,
I benefit from it because
x y z, you know, like, I make
a living as a professional athlete. Okay. Then
I'm not talking about
you. You know, I'm a coach of on
a team or something like that. I'm not
talking about you. I'm talking about most people.
Right? What's abbath? More than half video games
people have outside are abbath. This is one
of the reasons for example, a game like
backgammon is Haram whereas the game is chess
like chess is is, you know, there's discussion
with regards to it. Why? Because chess is
based on skill,
backgammon is based on rolling a dice. Something
that you win through luck is complete abbath.
There's no benefit in it whatsoever.
And so this is a this is a
real this is a real hard it's a
bitter pill for people to swallow. I know
if I was sitting in this Darz as
a, as a kid, and I heard that
someone said video games are haram, I would
like I'd be like, this shit is something
wrong with him. I let's not go to
this thing anymore. I don't wanna hear it.
Blah blah blah. The fact of the matter
is that that, okay. Fine. You know, someone
might say, well, you're developing a hand eye
coordination or whatever. Right?
Okay. Fine. In the in the in the
capacity that that's true, then it's not Abbath.
But a lot of it is. A lot
of these weird, like, really long story
into involved intensive games that, like, takes so
much time,
from a person. The games that people have
on their phones, they practically play themselves. They're
just, like, weird, like
they're just there to distract a person's mind.
There's not really a whole lot of skill
involved in in winning or losing, those types
of things.
Abbath is like so
it's so rife. It's just such a part
of the culture and it's it's completely it's
it's haram. It's bad. It's really just a
dumb thing to do.
And if a person does it or has
to do it, like, you know, because there's
certain amount of things a person needs to
relax.
You can't just be on task a 100%
of the time.
But even that, a person should say, okay.
Fine. I need to, like, relax for 6
hours in a day. Okay. If that's the
case, then relax for 6 hours, but don't
relax for the 7th hour then. Get back
to work.
That that will be that will be hot
on people. I guess they don't understand that.
They don't want to they don't want to
understand that. What else is? TV is.
Someone's like, well, I'm a marine biologist, and
I'm watching
a
documentary
about, like, whatever whales. Okay. Then it's not
for you. But, like, at some point, it
does become like that. And the funny thing
is that, like, the
the Internet is thrown thrown thrown me for
a curveball because our generation,
TV is bad, reading is good. The Internet
provides you with so much useless reading.
So much useless reading. You know? I did,
like, a level of useless reading. I feel
proud of myself. I'm like, oh, look how
sufi I am. I shut off the images
from my web browser
So when I read the news, there's no
images. Right? So what's the what's the,
you know, what's the the top stories in
the BBC news? Whatever.
So and so * toy wins the *
toy of the year at CES.
What is it? It's Abbath.
What are you gonna do with it? What
with that information? What are you gonna do
with that knowledge?
It's complete Abbath. It's like el mun el
mun like yador. It's el munlayan faawa yador.
Even if you know what it is, it's
not gonna help you, it's just gonna cause
it's gonna cause a problem. So at some
point or another, a person has to like
step back themselves. Because obviously, these types of
things, they're interesting in some way, shape, or
form. A person shouldn't, you know, normally,
socially functional person shouldn't admit that to another
person just like you don't really, like, admit
to, like, having watched Star Trek a lot
when you were a kid unless you wanna
get laughed at. But the fact of the
matter is, like, within yourself when you're keeping
it real and, like, looking inside of yourself,
you have to step back. You're like, okay,
this could be interesting, but it's a complete
waste of time,
learning about whatever pointy eared people who never
existed.
And I get the fact that it was
fun to watch. Right? But, there, you know,
and
there there's there's
something better to do with your time. You
have to ask yourself, do you wanna waste
all of your breaths in,
in in these types of things?
So he says, well,
is like to like mockery
to, like, completely clown people,
to the point where they, you know, you
destroy their their humanity.
It's good for a laugh, but it's, the
effects are long lasting. And when you,
disrespect people to,
such a point, don't be surprised that that
when they don't act like a human being
afterward
because you condition them to that. It's not,
it's not it's not permissible to do that.
Rather, it's you should say nice things about
people. If somebody is, somebody has,
you know, 10 things that that make you
laugh about them and one thing that's serious,
then compliment the one serious or the one
good thing,
and focus on that,
so that Allah will give them a
reason to behave respectively, which benefits them and
it benefits everybody.
And the that he's talking about is not
only
the the of the private parts, which is
illicit,
sexual *,
But all of it's
as well, which, include,
which include what?
They includes a number of things, and he
mentions them And he says,
he's saying it's not just, okay, khalas, we're
not having sexual *. So I've
missed or I've I've I've protected my self
from zina check. This is when
that
a man should look at a non Mahram
woman who is not married to,
and vice versa as well, and vice versa
that that a person should look at the
person who made it haram for them to
look at. Again, this is one of those
things, if we say these things in in
public,
in front of the regular society, it will
become a mockery, and tell me too happens
and only then for like 5 minutes. Then
it will be taken seriously and then people
will lapse back to their old, animalistic type
ways. And even in our own community, people
have made a joke about this. So we
have this this barrier, this part of the
and the masjid between the men's section and
the women's section is relatively porous.
So sound can travel through because,
the the the the sisters,
you know, when they can't hear and things
like that. That's a legitimate complaint. But the
complaint about this barrier
that
some popular speaker type people
will say, oh, look, you know, the only
people who wanna have a barrier in the
mustard are prepubescent,
this and that, and that's Islam, and it's
foreign Islam, and it's blah blah blah, and
the other thing the other thing.
This is this is, you know,
with all due respect,
you know, I guess people should be, you
know, you one can say easily that, well,
people should be more mature than that that
that, they're able to interact with, like, people
of the opposite gender everywhere
in life. And when they come to the
masjid, all of a sudden they become touchy
and they freak out. The reason is that
the masjid is a spiritual place that a
person comes to to remember the
And, things that remind a person of the
dunya.
They poison the the the
the
environment of the masjid.
And the fact of the matter is that
if a person is a normal person,
then there is a physiological effect on a
on a person,
for,
for being with the opposite gender.
And this is something that's not a matter
of maturity or immaturity. This is the way
Allah created people. And some people may be
more extreme in their in their susceptibility to
this, and some people may be extreme in
their non susceptibility to it. But the average
person has a has has a, this has
an effect on them. There's a for example,
Sayna Ali
who's a man of heroic virtue.
And if there's anybody in amongst the Sahaba
radiAllahu on whom that the ulama ever considered,
it has a Maqam above that of Sayid
Nabu Bakr Siddiq, it's him.
And all of the turuk and salasil with
one exception all come through him.
And,
he is,
he is the one about whom the Messenger
of Allah Sallallahu Alaihi Wasallam said, that my
my this my station
with Ali is like the station of Musa
to Harun, alaihis salam.
So this is a, and Khurduhi mentions by
the way that this is a sign that
he's not the Khalifa, the direct khalifa of
the Prophet sallallahu alaihi wa sallam. Because the
direct khalifa of the Prophet sallallahu alaihi wa
sallam wasn't Harun alaihi wa sallam as Yusha
bin Noon. But at any rate, but it
means that he's very close as he's very
close to him. It's like his brother. That
Sayyidina Ali was completely broke when the time
of Hijra, and nobody no no one from
the Ansar chose to make him his brother
when they made when they made brothers with
one another. And the prophet he said, don't
worry, you're my brother.
So what what what is it about Sayna
Ali radhiallahu anhu that he said he said
he says he was a Rajul madha.
That he was married to the daughter of
the prophet sallallahu alaihi wasallam
and he felt such a way when he
was around her that the madi, the like
the pre * fluid would come out. And
so he wanted to know what is a
hukm of this? Do I have to make
hussul from this or do I have to
make wudu from it? What do I do
about this? And he was so he was
so,
embarrassed to mention this in front of the
messenger of Allah sallallahu alaihi wa sallam that
he sent, I believe, Miqdad ibn Aswad to
go and ask the prophet sallallahu alaihi wa
sallam this question.
Meaning what? Meaning this is not an issue
of like who's prepubescent and who's * and
who's a pervert and who's god knows what.
And people throw these things around in order
to, like, act like they're not to act
like they're, like, somehow, like, some sort of
angelic, like, above the sky. Like, well, I'm
better than that type of person.
That's the dean of the Nasara. The nasaara
are the ones who say that man is
born in original sin, and they consider being
a monk and a priest and celibate to
be the ideal,
and they pretend like that's some something a
person could do or should do.
And then what is the what is the
what is the result on the other side?
The result is that you don't wanna be
an altar boy. The result is what? You
don't, you know, you you're you're you're, boys
and girls commit at astronomical rate. I mean,
Muslims are not perfect and things like that,
but, you know, thank God we're not like
that. If you ask people, you know, ask
young young young men and women who accept
Islam later, or even who are still Christians,
ask them about church. How do you know,
what do people do when they're at church,
when they're in the pews? Do they look
at each other or whatnot?
And they'll they'll tell you about those things.
That's a fact. That's a reality. What are
you gonna do about it? So, the deen
is not, you know, served by pretending you're
something you're not. It's, served to
means what? Fearing Allah to Allah and being
cautious about things.
Being scrupulous in your affairs. This is not
a a reason or an excuse
to,
exclude sisters or treat them as bad or
like the source of all evil or whatever,
but it is what it is, meaning that
the the opposite gender should take their protection
from one another. The sisters should,
the sisters should protect themselves from the brothers.
Not that, you know, it excuses any bad
behavior that the brothers do, and the brothers
should also protect themselves from the sisters. God
help you all.
So he says he see he mentions that
not only is in a haram, but
another and to enjoy enjoy her speech.
Not only to enjoy the quality of the
sound, but to enjoy,
chit chat,
between,
a non maharim man and woman, which is,
there's a lot of in it and there's
a lot of, enjoyment in it and it
makes a person
feel happy,
and there's nothing wrong with that if that's
how you feel about one another, get married,
and enjoy that with your wife. If you
waste it talking to
someone of the opposite gender, whether you're a
woman or you're a man, if you waste
it talking to them before you get married
and, Marshall, you've been chit chatting for 2
years, afterward, you're not going to enjoy it
when you're married with one another. I promise
you. And if you talk to too many
women, if you talk to too many men,
and and and, enjoy that enjoyment, then when
you get married, even if you marry a
person that you didn't waste it with already,
it's already gone. The the love of them,
the enjoyment of that is gone. That's for
your spouse. If you blew it off on
other people,
what happens is that the the relationship between
a
a a husband and a wife, between a
a a man and a woman, which the
husband wife relationship is a lawful
iteration thereof,
That's a special relationship,
and, it's not it's not something that you
have with someone and then you move on.
People who do the one night stand type
of thing,
the the it burns them, and it burns
the sisters first.
And
men also feel like it doesn't burn them,
but in the long run, they will also
get burned by it. And the burn is
what? Is that this is something that a
relationship you're supposed to have with somebody who's
special to you.
And if you flippantly,
basically, hit it and quit it so many
times, one thing is to actually do The
The other thing is all the things that
come before it as well. They're also included
in this, in this, in this idea. If
you keep if you keep just flippantly filing
through people, what happens, you kill a little
bit of your own humanity by doing that
that as well. Because that person is supposed
to be special to you and you blow
them off.
And then thereafter, if the thing that's supposed
to be special doesn't become special anymore, you
become numb. It's like taking, like, a a
whip and hitting beating somebody in the same
spot again and again, day in and day
out. What will happen, it becomes numb. It
will become tough. The thing that used to
be like soft skin that could feel warm
and cold and touch and things like that.
It becomes like leather. It just becomes callous
after a while. You're killing your own humanity,
and that's not cool. That's not it's not
good. It may sound like fun, but then
afterward, you know, when you become, you know,
you realize that some part of your humanity
is dead,
even though you still get the privilege of
breathing,
that's kind of like a that's kind of
a bum bum place to be, a bum
situation to be in.
This is order to consume the wealth of
people
without them without without them,
without them being okay with it.
Or consuming the wealth of people,
through,
like,
leveraging your, your relationships with others,
or through debt.
So
for example,
if a person,
goes to somebody's business and they swipe something
that they're not supposed to take or they
abuse something. People do these types of things.
They don't really think much of it. Like
for example, it's like all you can drink,
you know, like a soda or whatever. So
they'll buy 2 soda and 3 people will
drink from it. 2 people will drink from
it. And they don't think anything of it.
What are you doing? You're you're consuming that
thing and it's haram.
And for 99¢
or a dollar 19,
you've
made something that Allah made halal, you made
it haram for yourself and it's become a
poison for your heart. It's become poison for
your and it's become a lighter fluid in
which your good deeds are gonna burn on
the day of judgment.
It's just not worth it. It's just not
worth it at all. Is a particular way
of doing it. People do this type of
stuff all the time. For example, they'll buy
quote unquote buy something
and use it, and then they'll return it.
And they're like, oh, well, they have a
return policy. The point of the return policy
is if you intend on actually actually keeping
it. You intend on trying it out. It's
a good faith,
it's a good faith, like, transaction.
Right? If there was no nia in the
first place whatsoever to
to keep the thing, you're just gonna get
the use of work and then send it
back, then the shop isn't open for that.
They're gonna their shop will the you know,
their business will crash if everybody does that.
They're not there to be your, you know,
your your your, welfare system or or financial
support systems. They use their stuff for free.
And people do these types of things and
it's not cool. It's not there's nothing
it's not it's not right. You know, you
you should you shouldn't do that. It's just
bigs at haram.
And some things, may not be illegal or
they may not even be haram by the
letter of the law,
but
you know inside that what you're doing, it
doesn't take, like, rocket science to know what
you're doing is wrong.
And it becomes haram and a person just
doesn't wanna be liable for that. You don't
want, like, whatever Walmart to come jack you
on
for for, you know, for for what bad
for for for what abuse you did of
their return policy.
Imagine that
a kafir is going to the * fire
anyway, and they jack your good deeds. They're
not even gonna enjoy it. All they're gonna
do is like relieve themselves from a little
bit of punishment, and still they're gonna be
in so much punishment. They won't be able
to imagine that there's a punishment worse than
that. So it's just a waste. Don't don't
do it. Don't do it.
Well, means what? For example,
you know you abuse
a person's social relationship with another person. That,
you know, you know that, so and so's
mother-in-law is gonna be at the party and,
like, because that person is, like,
you know, trying to make her happy,
he's you know, he'll let you come in
also even though you're not invited.
Or, you know, this happens in fundraising a
lot actually. When people call people keep call
people out, put them on the spot by
name in front of other people. This is
a type of coercion.
And,
this is a a a a a legal
issue and a creed issue that very few
people think about, which is that it is,
it is a bida and it is haram
to coerce a person
to give anything other than what the Haqq
of Islam is. I mean, people have to
pay their debts back. People have to pay
their zakat. People have to pay their kafarat
if they incur them, etcetera.
Anything other than what's,
what's mandated by the sacred law to coerce
a person to pay it is
is a is a haram, and it becomes
a if it is something related to deen.
So with fundraisers and things like that, then
the only coercion is not, like, by sticking
a knife at somebody. Right? If you, for
example, put somebody on the spot in front
of everybody and make them pay for something,
You know?
That's a type of coercion as well.
And,
people, you know, people should be careful about
that. That that's not,
you know, you can't you can't do that.
That's that's that's haram. That's that's an actual
when it comes to something if it has
to do with the deen. If it's just
a personal issue, like, you know, whatever,
it's just a personal issue, then it's haram,
like splitting bills or things like that. If
someone
and wishes to pay for other people, there's
nothing wrong with that. In fact, that's very
noble.
But if somebody,
puts another person on the spot, you know,
to pay for them or whatever, everyone should
eat from their own earning.
Everyone should eat from their own earning. And
this is one really weird thing that's happened
with, like, the culture of Muslims
is that
the Sahaba
whom are trained that everyone should eat from
their own earning and everyone should no one
should ask for favors from one another. Everyone
should do their own things.
So much so that said, Abu Bakr Siddiq
if something would fall from his camel, he
would make the camel halt and kneel and
he would go pick it up, and then
he would get back on the camel, even
though there are people walking with it.
Which is, it's it's time consuming and, you
know, this was even when he was an
old man.
And, they would say, why didn't you just
ask us,
you know, to give it hand you whatever
you dropped? And he would say the prophet
forbid us from asking from stuff from people.
So that's the hustle.
But what happens is that then on top
of it, the dean teaches to do Ihsan
that not only do you take care of
yourself, but you take care of others as
well.
And so what happened is people have forgotten
the and then they've they've,
made a culture of the ihsan, which in
a way is good, but you have to
remember the first in order for the ihsan
to have any meaning, which is what? The
masjid is filled. Why? Because there's free iftar.
The masjid is filled. Why? Because there's free
dinner. Right? The the Madaris, you know, because
people learn and teach for free, they're filled.
The fact of the matter is is what?
Is that that's the ihsan, the asl, is
that everybody should pay their own way. Whatever
they use, whatever they do, they should pay
their own way.
It's not that I'm doing the din a
favor and someone else should pay for it.
And, if a person goes if you go
to a masjid and there's a free iftar,
reckon inside of your mind how much did
it cost.
Even if the person who fed you donated
it for the sake of Allah,
then you give it either to the masjid
or you give it to some other charity.
You kick it for. Don't eat for free.
Don't be one of those people. The Sahaba
weren't those people.
Obviously, you have to remove yourself from eating
eating haram.
Thereafter, even the halal, you should
eat from your own earnings.
You should, consume from your own earnings.
If you cannot if you cannot do that,
it's better to abstain
than to, than to be a burden on
on somebody else. This is not a halal
haram issue by the way.
So if you want to, you don't say,
like, well, Sheikh gave a rousing ban about
why it's bad to eat for free at
the Masjid, so I'm not gonna go to
Masjid. Okay. If you wanna go Masjid and
you can't afford anything, go ahead and eat.
You know what I mean? But this is
part of this is a part of a
person's,
spiritual,
like, being able to stand on your own
2 feet, and your spiritual backbone being straight
and not being, like, spiritually handicapped,
you should eat and drink from your own
from your own earning.
And so if you if you, you know,
if you someone gives you
it's okay to accept. But in general, a
person should not make a habit out of
it, and they definitely shouldn't make an expectation
out of it.
And the thing is, these are the habits
Once they rot from the inside, then the
society rots. Because if you have a society
of freeloaders,
it becomes like Rome, right, where it's just
bread and circuses. We have entire countries in
the Muslim world where bread is subsidized. If
bread wasn't subsidized, the entire home would, die
of starvation.
It's not a wonder that then there's no
productivity. And I get the fact that, okay,
there's tyranny and, like, opportunity is not fair
to come by and there are people who
work hard and still get shot down and
all that other stuff. But if it's not
the entire story, but it's also still it
doesn't mean that it's not a piece of
the puzzle. It's still a piece of the
puzzle.
You know, the Roman model is what bread
and circuses,
that if you want the Roman mob, not
to,
you know,
throw throw up a a a a strike
and, like, close the city down and overthrow
the government,
then give them free bread and, put on
circus games for, like, the next 200 days
in the in the coliseum.
And that's that's what people that's what people
do. And don't think you're better than anybody
else. People are watching Bulls games and Cubs
games and all these things right now. You
know, the Blackhawks are making a touchdown or
whatever.
Even though even though even though is about
to make the fatwa attack fear on me
right now. It's true though. Right? People are
so, you know, and the whatever the Cubs
owners like, he thinks you're all terrorists and
you guys, like, wear their paraphernalia. Like, so
good for you, man.
We have
people with the making zikr every day, walking
around with these or riding around with these
w flags,
on their on on their cars. And guess
what? He thinks you guys are all bunch
of, like, sandbagging
terrorist 711 owners. I mean, you know what
I mean? Like, that's yeah. So so so
the idea the idea is what is that
instead of being a society of,
society of people who are freeloaders,
the
literally when they're going
like, for example, if you go to the
army, if you go if you're you're in
the army, you're gonna go, let's go, you
know, smoke them out of their holes in
some whatever * country or whatever. Right?
Do you bring your food from home? No.
The army makes the
the provisions for it. Right?
Used to go out in the path of
Allah,
he used to bring their food from home,
he used to pack their food with them.
And, obviously, you know, how can you pack,
like, you know, it could be weeks. You
can't pack. As much as they could, they
would bring with them their provisions.
Why? Because they didn't wanna eat from somebody
else's from somebody else's
portion. During the Hijra, after 3 days in
the the cave of Thor,
2 camels were brought for 1 for him
and 1 for to
go on the Hijra. Was
completely broke. He had nothing. And he he
he he, Abu Bakr brought the camel for
him,
and he said what? He says that I'm
I'm accepting it, in purchase on a debt.
He didn't accept it. He said, I'm buying
it from you. I'll pay you when I
have the money.
Why? Because that's how they were. And people
are like, oh, Muslim standard time, and, oh,
look. I hate dealing with Muslims, and I
hate this and no. That's not that's not
how Muslims deal.
And so some people may have lost their
way, and so Allah give them Hidayah, but
the way that we fix these things is
ourselves,
not not be that type of person to
deal with.
And this is a small aside,
but this is why it's important that the,
brothers in the
not necessarily,
meaning a specific tariq, but anyone who's a
salic toward Allah subhanahu wa ta'ala, that the
brothers in the tariq, they transact with one
another.
That they, that they that they have their
own way of buying and selling and bartering
through, with one another, and that they transact
with one another as well.
Why? Because after Rasul
built the Masjid, the first thing he built
was the marketplace.
And,
we have to trust one another with our
transactions.
This is why, you know, we should go
to the restaurants that have the Halal advocates,
seal. And we should, you know, go to
the go to, you know, transact with the
businesses that have the, like, whatever straight way
ethical,
seal and approval.
We should actually have some sort of transactional
network that we that we that we,
that we use. And I get that some
people have a problem with this organization or
that organization.
You should have you should have someone that
you you trust and deal with. Because if
every,
if every Muslim is kind of like Muslim
warlord on their own hill and
their ideas about halal, their ideas about community,
and their ideas about getting along are are
they hold them alone,
then and there's, like, a a thousand of
them, then, necessarily, the wolf is gonna have
a buffet in front of him.
And that's that's how that's supposed to work.
Obid Dane,
it's haram to take favors from someone who
owes you money.
It's considered a type of riba.
Imam
is at least anecdotally famous about him that
if someone owed him money, he would not
even stand in the shade of that person
on it on the day in the daytime.
He wouldn't even stand in that person's shadow.
Out of fear of it being counted as
against them. The only thing that that person
owes you is the the money they owe
you and nothing more,
at all. Not a cent more than that.
And so when somebody oh, you know, because
the thing is, like, if you need money
and someone will do money, you're like, wow.
This is like a ihsan this person did
to me. Right?
And so you're you want to treat that
person well,
that that may be understandable. But from the
flip side, if somebody owes you money,
to take, any Ihsan from that person,
while they owe you money, it's it's it's
it's it's haram,
and it will be counted as riba,
against you. Now, if someone, for example, loans
you money, and it was a favor. I
mean, it is a favor. It's an act
of charity. Right?
Lending in in Islam is an act of
charity. It's not considered a business transaction.
Rather, it's an act of piety. And in
some ways, it's more in certain certain instances,
it will receive more reward than actually just
giving the money to a person, because it's
much more stressful.
If someone lends you money when you needed
it, it's an act of ihsan. Once you've
paid the debt off, some of the ulema
say that it's permissible to give that person
a gift as long as that's not
having been expected. The idea is what? Is
that the debt is already paid off and
that transaction is gone now. Now when you
give the gift, it's separate from the from
the dane, but it's only on the heels
of having paid it off. Until it's paid
off, a person cannot take a sign for
people cannot take a sign from one another.
Yes. You had you had a question. Yeah.
Do you,
like, do you know the reward
someone paying off? Like, what if someone, like,
just paid off the debt of someone else
and, like, said, like, don't worry about paying
it off. It was, like, an act of
Yeah. No. Paying paying the debts of the
paying the debts of
people is, a very pious act,
and,
and,
this is one of the reasons why,
it's one of the legitimate
recipient cases for Zakat.
That a person who is in debt to
pay their to pay their debt off,
this is also legitimate use for zakat as
long as the debt was incurred in something
reasonable. It's not like a gambling debt or
something like that. Right?
And so and and so it is an
act of piety. And it's really interesting actually.
Imam Malik
he he was known to be a wealthy
person, and the source of his wealth was,
the sheikh,
Ibno Shahab Zuhri,
who,
who was a a a
had deep connections with
the elites from Banu Umayyah
in Damascus.
And so what would happen is that he
would go every year for some time to
Hejaz, and he'd bring a large amount of
money with him from the from the from
the from the wealthy,
from the wealthy patrons in in Damascus. And
there would be an made in
an announcement made in Madinah Munawara
that, whoever the are who are in debt,
let them come forward,
and, then they would,
they would essentially,
they would essentially come forward 1 by 1,
and he would he would discharge their debts
for them
after after speaking to them.
And then, whatever was left over will be
distributed,
distributed amongst the ulama. And so this is
also an act of piety, especially for people
who are
people who are,
you know, people who are
doing those things in the community that nobody's
gonna pay for, but that the community needs.
Or or for example, those people who are
family you know, people supporting families or people
who are,
you know, doing some good for somebody or
another, oftentimes those people are in debt. Like,
we're, like, for example, you you'll have a
person who has, like,
children who have special needs or things like
that. And those things are expensive. They're not
easy to take care of.
So, yeah, paying the debts of such people
is a very is a very virtuous act.
And so so he continues. He says,
And it is haram to,
delay
the,
the salat from, its time.
And this is something that is common sense,
common sense of the that people have lost,
that's not become so common anymore.
That the salat is the the the covenant
between you and Allah ta'ala. If you ignore
it, then don't expect anything from Allah ta'ala
either. It's a hadith of the prophet sallallahu
alaihi wa sallam.
Indeed, the the prayer has been,
upon the believers,
fixed commandment,
a a a commandment and fixed time.
And so when it's time to pray, you
pray. And look at it's amazing how much
dispensation the Sharia gives. If you can't get
water, then you make tayammum. If you can't
pray standing, then you pray sitting.
If, you know,
in in the Maliki school, if you can't
pray sitting, then you're allowed to pray even
through Isharah.
Like, if a person is completely paralyzed, they
can just pray through the movement of their
eyes.
There's so much relaxation if you can't do
this then you pray the other way. But
there's there, you know, if you're if you're
in battle, the armies are in battle, there's
an entire salat al khoof
that's that's that that that you learn about
in the 5th books. And if you can't
do that either,
then a person can pray while fighting with
their sword in their hand.
Whether they're facing the qiblah or they're not
facing the qiblah. If there's blood on their
clothes, the najasa, the the that that condition
is waived.
But there's not there's not a
a permission to blow the salat off.
And people have to have that sensibility,
you know, they have to have that sensibility
that there's not permission to blow the salat
off. They're like, well, what if I have
an exam, I'm in school, Sheik, I'm going
to I'm going to school. So, like, that
means I can miss Jema'ah. Right? And it's
like, no, man.
Like, who who told you that my parents?
Okay.
Anyway,
it's wrong.
I get the fact that your parents told
you that, and you thought that that was
the way you've been working your whole life,
but it's wrong.
And,
you know,
if if
if it's that big of a deal for
you, then asked
me whatever,
Benjamin Franklin to get you out of the
hellfire, you know.
Ask ask George Washington and Abraham Lincoln to
help you out.
You know, everyone chooses who they make friends
within this dunya. If you're a waliyah Ben
Franklin, then
let him get you out on the yomot
yama. And if you're a waliyah of Allah,
then you made you made a very powerful
friend,
who will never let you down.
And so, you know, and that that doesn't
mean that, like, you know, you can't do
anything. It's just when it's time for salat.
The salat really doesn't take all that long.
When it's time for salat, just go ahead
and pray.
And that's
that's that's that.