Hamzah Wald Maqbul – Riyd alSlihn Guarding the Prayer Ribat 12162018
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AI: Transcript ©
It's a chapter regarding the,
the encouragement,
to attend
the congregation,
for,
Salat al Sabah, which is colloquially
known as Fajr. Fajr is the time of
dawn which is the beginning of the time
of Subha, the Salat al Subha and Isha.
There's Haaf
and there's
Tahareed.
There's Tahthif.
Hath, and, Tahareed and Tahbleed.
These
are varying,
levels of
encouragement,
varying levels of encouragement. So it said encouragement
for the attendance of the,
congregation. For which two prayers, Miriam?
Fajr
and
Isha.
Isha, come sit front in by the, please.
Aisha, what's that what's that actual name for
this for the Fajr prayer?
Sobha. Thank you.
He narrates
that I heard the messenger of Allah
indicating that he heard it from him personally.
Say that whoever prays the Isha prayer
in JAMA'a
in congregation,
that person, it's as if they prayed half
of the night.
And whoever prays the, prayer,
in a in congregation,
that person, it's as if they prayed the
entire night. It's a hadith of
Muslim. And,
a narration from
The the jamaah of Imam
it basically says the same thing, but it's
phrased slightly differently in order to give a
person understanding what the first hadith means. That
whoever witnesses
the in congregation,
that person will have the reward as if
they prayed, half of the night. And whoever
prays the,
both the
and Fajr
in, in congregation,
that person will receive the reward of praying
the entire night.
And it's a Hadith Hassan
Sahih.
Hassan Sahih.
Meaning what? So there's 2 things. A person,
if they wanna know like the spiritual effect
of
a deed.
There's 2 considerations.
Okay? 1 is what the effect will have
and the other is what the reward will
be. The effect is in this world and
in the hereafter.
Alright? The reward is
where?
Jannah.
It's in the hereafter.
The reason Jannah is not the right answer,
the reason we say hereafter is why, because
not everybody in the hereafter goes to Jannah.
But the effect is where? It's in the
hereafter.
So the the the you know, so a
person if they ask for example, what's the
difference? Like, what's the point of praying all
night now?
One of the one of the answers to
that question is that imagine if a person
received the reward of praying the entire night,
and then they pray the entire night on
top of that, then they'll get double the
reward of praying the entire night.
But more than that, the the the spiritual
effect of praying the entire night will be
for the person who actually prays the entire
night.
The reward of the praying the entire night
will be for the person who prays the
entire night or for the person who
prays both Isha and,
Fajr in the same congregation. So this is
this is this is a difference. This is
a mercy from Allah, subhanahu wa ta'ala, because
he imagines the entire Ummah, praise the entire
night.
Then what's gonna happen? The doctors are gonna
go to sleep after fajr and somebody who
has a heart attack at fajr time is
gonna go straight to the graveyard.
Imagine if the entire Ummah prayed the entire
night and then kids have his class in
the morning, then no one's gonna memorize the
Quran.
People have to do different stuff. Right? So
because of that, Allah made a mechanism that
the people who have stuff to do, people
who are in the military, people who are,
shopkeepers, people who are teachers, people who have
other
other, things that they have to do. Allata
gave them a way of catching up with
the reward of
those people
who
those people who who are able to pray
for the entire night. However,
there is still a benefit and a reward
for the person who actually prays the entire
night. And actually, interestingly enough, the person who
prays the entire night,
are they gonna get the reward of the
person who prays the entire night?
It sounds like a real simple question. Right?
What do you what do you say, Aisha?
If a person prays the entire night, are
they gonna get their rewards for praying the
entire night?
What do you say, Miriam?
Maybe if they do it correctly. Maybe if
they do it correctly. So we have a
yes. We have a maybe if they do
it correctly. What do you think? What do
you think, Maheem?
Not necessarily.
Not necessarily. You guys are a pessimistic lot.
Any of any of the any of the
sisters have a have a an answer?
The person who prays the entire night will
at minimum get 10 times as a reward
of a person who prays the entire night.
The person who prays Isha and Fajr in
the congregation will get the reward of? The
one who prays the entire night. The one
who actually prays the entire night, the reward
will be 10 times that at minimum.
Some people, their hearts are,
gems
of of Ikhla, sincere sincerity.
So somebody may be getting upwards to 700
or more times the reward. But you'll at
least get 10 times the reward.
You understand that,
Mariam? Okay?
And on top of that, the spiritual effect
of praying the entire night is going to
be there with that person.
So Allah ta'ala gave these mechanisms as a
way that people can try to catch up
with the reward, the ones that can't do
those things.
But every different
good deed and act of piety has a
different spiritual effect.
And so the people who get the reward
of praying the entire night, they have this
that's the the the so the people who
pray the entire night get the spiritual effect
of it. But the people who are, for
example, taking care of their family, they get
the spiritual effect of that. The person who's
fasting gets the spiritual effect of that. The
gets
the spiritual effect of that. The the the
person who helps people or solves their problems
gets the effect of that. The person who,
makes peace between,
people who are disputing with one one another,
they get the effect of that. But the
idea is what? There's a mechanism that in
terms of reward on the day of judgment,
no matter what function a person has in
the ummah, there's a way that nobody
gets left behind. This is a hadith of
the prophet sallallahu alaihi wa sallam that the,
that there are certain sins that are not
going to be forgiven except for through your
nafil salat.
So when you're done with your salat, pray
your sunnaz, there's certain sins that are not
gonna be forgiven or expiated except for that
through that. And there's certain sins that are
not going to be expiated or forgiven except
for through fasting.
And there are certain sins that are not
going to be expiated except for through?
Assay al al Ayal, except for through,
literally,
like, what is Sai? You you remember what
Sai is?
Anyone?
Running between Safa and Marwa. It's running between
Safa and Marwa. So here, it means like
running between the needs of your family. So
you have to go to work because you
have to pay the rent and then you
have to go pick up the milk and
then you have to this and you have
to that. This is also a a an
act of worship. This is also a noble
thing. You know? Imagine if we were cavemen
and we lived out in the jungle or
whatever. So you get to go get the
fruit from such and such tree and get
water and you have to get whatever root
will cure whatever sickness that your relative have.
This is from that from that, you you
know, that's a noble act and this is
a noble act as well.
And so,
yes, the spiritual effects are different but Allah
Ta'ala and his messenger sallallahu alaihi wa sallam,
allata created these means for the the maqamat
of the different people to converge
on some point in Jannah,
even though the spiritual effects of all the
different things that they do are different. And
then on top of that, someone might say,
well, this is easy for me, another person
may say that's easy for you. There are
darajat have come out. There are different levels
of perfection.
So say Rasool Allah sallallahu alaihi wa sallam
asked, you know, one morning who's you know,
who who did this good deed, who did
that good deed, who visited a sick person,
who and this is in Fajr time, in
the Subha time. Sid Abu Bakr raised his
hand for every single thing, you know. And
Allah and the Rasuulullah sallahu alaihi wa sallam
said about him, you know, he asked is
there is there gonna be anyone who'll be
called to to more than one gate of
Jannah? He says, yes. There'll be some people
who'll be called from all 8 gates, and
I hope you're one of them. And
so that's a daraja of Kamal. That's a
perfection that's above,
the perfection of any of them. But the
idea is the person who perfects something,
that person has in in them the the
the the potential to perfect other things.
And a person who just does everything halfway,
it's just all gonna be a waste on
the day of judgment.
But, except
for by Allah, Allah's
fable. That he's generous and some people he'll,
just out of his generosity, accept things that
really shouldn't be accepted.
But that's that's neither here nor there.
And this is a hadith that that that
was narrated before. So it's a small snippet
of it that he,
that he re,
re narrates which is what if the people
knew
what the virtue of
attending the,
the the atama.
Atama is what? It's a it's a word
that the Bedouins made up for for
Isha.
It's not the actual word for Isha. In
fact, in another hadith, the prophet sallallahu alaihi
wa sallam told the the the the Sahaba,
don't let the bedouins, like, screw this one
up.
The name of the prayer is a shah.
Okay? But because they kept using this word,
you know, perhaps he's trying to explain it
to people that they're in a way that
they're gonna understand.
So he used this word
or perhaps perhaps it's just a a paraphrase
from the from the narrator, Alano's best. But
the idea is this is that,
I mean, it's not like Haram to use
it, but the idea is that the prophet
did in a separate hadith
confirmed that the actual name of the prayer
is Isha.
What is the atama?
Atama is the time that you milk a
camel.
Interesting, interesting fact. I actually went and lived
for a short amount of time with people
who have camels. Do you know what time
they milked the camels?
Mariam, Aisha, do you know what time? No.
In the morning?
That's a bad guess.
Anyone?
Isha. Isha time. Right? Why? Because Atama is
when you milk the camels. That's exactly when
you
when you,
when you milk the camels the Isha time.
Why? Because camel is like a big animal.
It's like, it's like a mammal, but, like,
you know, it's a big animal. It's like
a dinosaur. Right? And if it doesn't like
you, it can kill you very easily.
And, the stories of the rage of camels
are are is legendary. We don't have time
for it right now. Maybe we can have,
like, a special separate darsh about like the
rage of camels and we'll invite some Bedouins
and they'll tell you some really scary stories
about the rage of camels. But like camel
could stop you out pretty
pretty handily. Okay?
So that time is the time that they
chill. They chill out a little bit. They
chillax, you know, they relax a little bit.
You know, they're not tense. They're not like,
you know, whatever. They're at ease. It's been
a long day, tired,
not yet asleep but about to go to
sleep, they're relaxed. And so the person that
the camel knows and trusts and likes, that
person they'll let
them milk them at that time. And so
the the atama is the the word that
the Bedouins used for the Isha prayer but
it is it it actually refers to the
time that the camels are milked which
is the time Isha comes in. And it's
interesting too because a lot of people a
person like maybe at home and you're like
whatever like Azzan Pro
app
that probably has a wrong time for all
the prayers anyway. But, like, assuming it has
the right time, you're Azzan Pro app. And
people are, like, I'm trying to tell them
it's not the right time. They're, like, no.
But it's the app. They designed it. They
do research. I was like, yeah. No. They
don't. They
they work at, you know, they work at,
you know,
some second, 3rd rate company in Silicon Valley.
They made an app because they thought they
make make money or go to general or
do both at the same time, which is
even more inexplicable. But, hey.
So yeah. So like a person might like
wake up at fajr time. You wake up
at fajr and look out look out the
window and you're like, what is this? It's
just another part of the night. Right? If
you actually live in nature, you'll see things
change.
The animals know that the fajras come in.
The roosters will crow,
and other stuff starts happening at that time
even amongst the animals, and that's on top
of the astronomical,
the astronomical,
definition of the fajr. But the the the
the living world, witnesses it's coming in. So
So he says what? So that if the
if the people knew, what the virtue of
Atama of of the Isha prayer is and
so the Fajr prayer is, they would come
even if they had come crawling.
You know, even if they even if they
had to come crawling, they would come to
it.
And,
you know, just to repeat, we mentioned something
from before which is what? Which is that,
which is that, like, you know, instead of
taking katib workshops, people would go on
Ishan Fajr workshops
because there's, you know,
Khatibs are gonna, you know, as a class
of people generally,
there's, there is a a large amount of
warning of them going to the hellfire
And, judges and there's certain classes of people,
there's warnings about them going to hellfire. Whereas
the people who are like punctual and and
Fajr and Isha,
not a lot of there's a lot less
threat
of of difficulty at that time. And that's
what's going to increase and improve the ahuwal,
the ummah, or at least it's gonna take
that first before the other things change, but
nobody believes it because everybody,
you know, secretly inside they know better. They
feel like they know better so we are
where we are
and Allah,
Allah help us. By the way, I wanted
to issue a correction.
In the in the in the past
in the past,
Durus, I translated
I translated the word. Right? There's
a I translated it wrong. It's with a
not
with a. So I said paint on the
limbs. This is wrong. This is, this is
a mistake. This is incorrect.
This
is the,
this is the,
this is with the and the the
the
the is isba'hu with the with the sin.
This is, it means ikhmal, means to perfect
or complete something.
So it doesn't mean to paint the wudu
onto the limbs. So this is this is
my mistake,
and, you know, I I wanna thank,
I I don't remember the brother, inshallah, if
I remember, I'll think of my name, but
there's somebody, one of the students of knowledge
in Toronto, when I went to teach at
the last week, he brought very respectfully brought
it to my attention, and, I'm I'm grateful
to him for it.
So,
is this is what if they knew what
the virtue of the Isha prayer and subha
prayer in in in congregation was, they would
come to it even if they had to
come crawling.
That the most difficult prayer for the Munafiqeen
is Fajr and Isha.
And if they knew what the reward of
Fajr and Isha was, if they were actually
aware of it, they would have come even
if they had become crawling.
Now why is it that why is it
that the Fajr Isha is hard on the
during the life of the prophet sallallahu alaihi
wa sallam?
Anyone have a theory they'd like to venture
or know the answer and just wanna say
it?
It's lazy. It was harder to get up
from bed.
Harder to get up from bed? That's a
reason. That is a reason. But the the
the the primary reason that the is something
something else. Yes?
Because the kafir and they don't believe it.
No, but a munafiq, you can't say munafiq
is a kafir. They say that we're Muslim,
they just don't inside believe inside.
Well, maybe they just say they're praying hard?
Well, maybe they just say they pray at
home. Some of them actually pray at home.
Yes. Because nobody can see them.
That's why. Because
the Rasool Allah Subhasam's Masjid
had no lights in it until the Tamim
Adari, I think in the 7th or 8th
year of Hijra. He's the first one to
bring a couple of candles into the masjid.
That's all.
And so even with candles, you can make
out, like, there's a person in front of
you, but you're not, like, you're not a
100%, like, seeing everybody with a bunch of
with with with, like, hyper amount of clarity.
Whereas,
Zohar and Asr Maghrib, you can still see
people come in and go, and you know
who's you know who's there, you know who's
not there. Whereas the Munafiqeen, they're not gonna
get called out for for not coming to
Fajr and Ishaq because nobody can see them.
Now this is an interesting hadith also, by
the way. And I say this not to,
like, harp on gender issues because,
if if you feel like there's a lack
of that, there's a thing called social media
and you can, go and knock yourself out
and,
call other people, like, you know, talk toxic
and Nazi, and this and that, and, pick
whatever side you want or all sides or
no side at all, and just,
you know, go ahead and and and let
your, heart's negativity flow like the river Amazon,
mighty. So mighty that the fish will swim
in from the ocean to the forest and
eat the berries and that's like level of,
like, toxicity if you want to. So we're
not getting into that right now. But this
is something just so person who actually once
they're done with arguing whatever,
good point of view that they have, if
they just want the knowledge,
the the sisters used to attend the salat
with the prophet which 1?
Isha and Fajr.
Not the not the other prayers.
They did not used to go to the
Masjid 5 times a day. They used to
come Isha and Fajr.
And,
and and you can't can't tell if you
can't tell which men are there, then,
you know,
you also cannot tell
which women are there because they're sufuf. Don't
meet with yours. There's the in the in
the middle, there's a gap.
So
that's something to consider
Insha'Allah,
for those of you who are for those
of us who are done arguing. I do
my fair share of argument. Allah Allah protect
me. You know, when you see me doing
something
online,
don't be like, oh, he's a sheikh and
he's doing no. Just if I do something
good, then you'd be like, okay. That's good.
I'm gonna learn from that or whatever. And
if you see me doing something bad, then
be like, yeah, Allah, I'll give him Hidayah,
Insha'Allah,
and and move on. But so that's that's
what that's the reason it's.
Right? So if a person hears this hadith
and they're like, oh, I go to Isha
at the masjid all the time. So I'm
not a Munafiq. Right? Well, we all wish
it was that easy. InshaAllah you're not. But
that's that itself is not the istid law.
Right? Because which is the the which is
the the money salat in in in American
Islam?
Pakistan. Isha.
Isha. Everybody comes to Isha, you know? And,
like, I've heard this, like, having been a
imam,
in different places, a, I can tell you
that by far the most people come in
Isha, and b, uh-uh, I can tell you
that there are people who are like, yeah,
So and So is a pious guy. He
goes to Isha every day, you know, which
is good. I guess it's not it's better
than not going to anything at all.
However,
in terms of benchmark of piety, the benchmark
of piety is the one who goes 5
times a day. And,
you know, someone might say, well, at least
you get the reward of half the night
praying half the night in Isha. Every salat
has its own unique set of rewards.
Every salat has its own unique set of
rewards,
and a lot to Allah knows best.
So, you know, I don't I don't you
know, I I think that that that a
person that goes to the salat just because
there's a lot of people there,
it doesn't mean again, it's not like I'm
saying, oh, but
at the same time,
a person should not feel like
like hyper secure about that.
Rather, they should know that there's a reason
that there's a reason that, the used
to absent themselves and the the you know,
you can either be literalist,
about the hadith or you can actually use
your brain and try to understand what it
means. And,
literalism has been tolerated in Islam, but it's
definitely not preferred. And in general, Rasuulullah salawasam,
even during his lifetime whenever there'd be this
literalist versus Usuli argument, he would
either
in the cases where he did pick a
side, he would pick the Usuli side. And
that's what the fafaila of the what makes
Abu Bakr Omer Uthman, Ali Radiallahu Anhum,
superior to others is that they actually used
to understand the command and implemented based it
on based on understanding rather than than just
like, you know, I say jump, you say
how high, even though they're the first ones
who would have done that as well.
But they had the extra added bonus of
of trying to understand things and implementing them
based on understanding, and Allah knows best.
The chapter regarding the
the commandment to
to protect,
and and and protect and guard,
over
the,
the prescribed prayers, the 5 daily prescribed prayers,
and the emphatic prohibition
and
severe,
severe threat to those to who,
who,
leave them.
And, yes, Allah Ta'al threatens the the the
creation as well.
Allah
Ta'ala threatens the creation as well, and we
should take that that threat, that waid seriously.
And people are like, well, why does God
have to threaten his creation? Or why does
God have to reward his creation? He didn't
have to do nothing.
He does what he wills and he chooses
here that to to to to threaten the
the creation. And even in his threat is
a mercy
because the one who takes the threat will
pray,
or will do what they're supposed to do
and through that they'll benefit. Whereas if the
threat wasn't there, they wouldn't have done what
they're supposed to do and they would have
not benefited. So there's a mercy in that
as well.
Guard over the the the prayers.
Make sure you don't miss them.
Make sure you don't miss them. Every time
you should think, is there a salat that's
in now and I haven't prayed it yet?
And if the answer is yes, you should
be, unease in in this in in unease
you should be uneasy until that that prayer
is said. That should be a an awareness
of the passage of time you should keep
with you at all times, and you should
never be heedless of it. So guard over
the prayers of salatullusta
and over the middle prayer.
And stand in front of Allah. Means
silent and still.
It means silent
in silence and in stillness.
And what is the Salatul Wustaa? We've talked
about it before. There's a difference of opinion
according to the Ulema. Malik
considered it to be the
Fajr prayer.
The Subhir prayer. And, the other as for
the
other Imams,
there are other opinions.
The opinion of of is attributed to say
that, Aisha,
and
the majority of them the the Hadith to
my understanding,
the
the the the the the the the the
the hadith based Madhub's
versus the sunnah based Madhabs, they they consider
it to be the Asar prayer.
But, again, you know,
every prayer has its virtue. I mean, I
think in this day and age, it makes
sense for the person who says fajr just
because like was mentioned before. It's difficult for
people to wake up because,
the people of Kufr don't
their their their scheduling is like least accommodating
a fajr out of all of the prayer
times.
And so in this in this day and
age, it's very common that you see people
that, like, you know, they'll pray 4 prayers
on time. If you if you hear from
them that they pray for 2 prayers on
time and they miss 1 prayer in the
day, the most commonly missed one is going
to be the is gonna be the prayer.
But the idea is that a person, the
commandment is to guard over
the the prayer times. The vigilance of the
prayer times is is itself a type of
zikr of Allah Ta'ala.
It's itself a type of zikr of Allah
Ta'ala. And so there have been people in
the past that have been, put through tribulation,
and forbidden from saying their prayers.
And,
it's a difficulty for them to go through.
And people who are in that situation and
their dispensations dispensations that they can that they
can take. But,
a person should not fear anyone but Allah
Ta'ala with regards to these things and a
person should always be mindful. They shouldn't they
should themselves check themselves if the time of
the prayer passes and it doesn't
it doesn't,
move or stir anything inside of them.
And, there's there's a great secret to that,
to being aware of the passage of time
like that,
and and much of the soul is wrapped
in that, but we're not gonna go there,
right now, probably because I go there all
the time. Anyway,
Allah Subhanahu Wa Ta'ala says
says about the people of Kufr
that if they repent
what's the what is the repentance of a
kafir?
The shahada. It's to take the shahada and
become Muslim.
So in Tabu,
if they if they repent, meaning they they
they they repent from Kufr and they take
up the deen,
and they establish the prayer,
and they give zakat,
then then then then stay out of their
way.
Don't be a jerk. Don't bother them.
This is I'm saying this, don't be a
jerk. Don't bother them to to to us.
As a as a as a talif, as
an addition to what the text is saying.
The text just says stay out of their
way.
The don't be a jerk is my word.
My words and it's an addition, it's not
a translation.
The Quran can't be translated.
You know the Quran,
the first major translation of the Quran into
Persian.
You know when it was made?
In the 1700
by Shah Uliyula.
Either the early either
the 1700 yeah. It's it's the 1700. It
was made by Shah
uliullah. And he,
he was he's like the musnid. I mean,
all the like, you
know,
overwhelming majority of the asani, the hadith that
are alive to this day, they go through
him. And so one of the asatizah from
from Jamia Madaniyah where I studied, he's an
Afghani,
Moana Dukha Aqsaab and he he actually eventually
moved back to Herat.
Moved back to He's not from Herat, but
he moved to moved to Herat and he
teaches over there. There's some some brothers,
that that,
have a small idara where they teach
Quran and stuff like that to the kids.
So he teaches over there. Now he went
back home and he teaches.
He came to Pakistan initially as a refugee
as many Afghanis did, and he teaches over
there. And he's he's just a real, like,
he's a real good dude. Like, Basha'qari, the
Qira'at used to teach the Hidaya. I mean,
he's like, I I remember he used to
never miss a prayer in the, in the
masjid and jamat,
which is also related to what we're talking
about right now.
And just a real like, one of those,
like, oh, man.
When you feel like you're cool, you just,
like, think of him and it dissipates that
that that that
feeling.
So
I just spoke to him the other day
and he said that,
he said that after coming back to Afghanistan,
now I realize
Shawlullah's
translation of the Quran is, in my opinion,
his most momentous work.
Even though Imagine that
he wrote about everything
and he wrote with excellence about everything and
he has a lot of books that are
very mind blowing like books. He has certain
books that are the only ones in their
topic.
But but what what what what is it?
It says translation. Because now that I come
back, I realize this
in my opinion, it's the translation of the
Quran. And he said there's so much there's
so much spirituality. A person wonders what guided
this man to pick the words that he
did that are so excellent and so beautiful.
He said that the ulema fought him during
his life for it. Why did you do
this? This is not right.
And,
you know, this was a work that was
written like every ayah was, like, and,
you know, for every ayah. Why? Because if
you misinterpret what Allah
words are, then you're kinda going to jahannam,
you know, for lying about Allah, which nobody
wants to do. So even then, we don't
say it's a translation.
It's a type of commentary in a different
language, but it
the style of commentary is that what it
it it it it follows the words. Otherwise,
the words, you know, these words are chosen
by Allah, subhanahu wa ta'ala,
to hold,
to hold the tajalli of his, of his
kalam,
in them. And it's it's, that's not a
joke. But at any rate, the the the
the words are saying what? That the kuffar,
if they make toba, they accept the deen,
and they establish the prayer, and they give
zakat, then,
then stay out of their way. The of
this ayah is what? Is that the what's
mentioned is not that they pray, but that
they establish the prayer. That they themselves be
people who
who are, who who guard the the the
the prayer times,
then then then then then then then then
clear their path. Let them do let them
do, you know, let them live their lives.
Let them be successful, etcetera, etcetera. Yeah. The
Ottomans never had it translated?
I don't know.
I'm very not
I don't know. Because the thing is I
didn't study an Ottoman madrasa tradition, so so
I I don't know. I I assume though,
I assume that not only was it not
translated,
but on top of that, because of because
of,
it wasn't. And I'll tell you why I
know that. It's because,
the secularists, when they took over,
they forced the Muslims to give the adhan
in in Turkish.
And you know who told me this?
Anyone? Anyone? All star on the on the
SoundCloud account?
Who told sheikh Youssef Kavakji from who was
in Dallas. He's in Malaysia now because it's
like like PhD and, like, amazing, like,
like, politician slash PhD daughters, like the ambassador
from Turkey to Malaysia right now.
Everyone
say gives you know, when he gives people,
he gives them a lot.
So he told me this. He said that
he said when I was a kid, interestingly
enough, he's a Georgian. Not like Atlanta, but
like the like,
you know, Tbilisi, like a Georgian. Right? And
I I I was like, there's Muslim Georgians?
He goes, when I grew up, he goes,
I didn't know that there was non Muslim
Georgians. He goes, I wasn't I grew up
in the village. I thought all Georgians were
Muslims. He goes, I went to the I
went to the city and then I'm like,
oh, wow. Like,
there's a bunch of more Christians and stuff.
You know? So so he he said that
he said when he was a young man
studying in Madrasa,
he said he's like a village kid who
came to the city and he needed a
job.
So he got a job giving the Azaan
but the secularists were in power so they
made the mandated that Azaan has to be
called in Turkish. So he
Azaan has to be called in Turkish.
So he asked, can I take that? I'm
a young man. You have to be in
good health to run up the run up
the stairs in the minaret. It's not a
joke. I mean, it's, like, quite a quite
a aerobic workout.
And,
you know,
without commenting on the physical condition of people.
Masa, you're the PT. You can talk about
that later.
He said that he said that, like, I
was a village kid. I needed a job.
So the ulama told me, you can take
the job. You can do it. He goes,
but just have in your heart
that it's not
Yazan.
You're just getting up, but getting up on
the member or minaret and, like, screaming something
in Turkish. It's not Yazan, though. He's like,
okay. Cool. So,
and, anyway, he told the story about the
day that they allowed the azan again in
Turkish and, like,
how,
how, like, the entire, like, Istanbul, like, froze
for, like, an hour. You know, when the
people heard the sound of azan again, it,
like, like, everything came to a standstill. But
the the point is this,
they I know they didn't translate the Quran
in Turkish, and there was talk about doing
it, but they stopped it because they were
afraid that they're if they translate it into
Turkish, they're gonna make them pray in Turkish
as well.
But there was no standardized text to flip
the, the the Quran and Turkish and secularists
were not in a position to do so
apparently.
And so,
at least the the salat wasn't, wasn't messed
with. So,
Allah knows best. Otherwise, this idea of quote,
unquote translations is a relatively new newfangled idea.
So yeah, before we, continue this hadith,
there are many people who are their objection
to Islam is it's an imperialist force that,
like,
is totalitarian
and whatever. And I'm like, okay.
So is
Western European democracy.
And the difference is what?
The difference when the
did it, whoever entered into the system then
had a fair shot at being something.
When when when after the reign of Yazid,
this changed actually.
And this stunted the the the state
and it caused it caused problems.
And then the Banu Umayya was in in,
you know, historically a short amount of time
overthrown an extremely *,
revolution, which ended up almost making their, family
go extinct.
One branch of it will survive in in
in the in the far west. Otherwise,
more or less all of them are killed
off.
And, then the Abbasi state comes in
and those kind of, like, race quota type
strictures that that they had there, They're
largely largely removed.
And in fact, the caliphate,
the caliphate,
once the Bouehes take over the prime ministership,
essentially, the caliphate becomes like a figurehead,
and if it does have power again, it's
a contender for power amongst Persians and Turks
and other people.
And this is something that Islam is a
meritocracy as long as we keep it like
that in our organizations.
Okay? We'll benefit.
If a black person is competent, let them
come forward. If a white person is competent,
let them come forward.
I don't see personally why all this, like,
you know, this maybe I can get crucified
on on on social media for saying this.
I don't see what the big hype about
black and white is because we're all actually
brown. Everyone. There's different shades of brown. But
hey,
whatever it is, whichever shade of brown you
are, doesn't matter. Okay? So don't put someone
forward just because they're a certain color
and don't hold someone back because they're a
certain color. As long as we keep
nominating people and put putting people forward based
on their competence, there'll be benefit.
And once we start to try to negotiate,
like,
identity politics,
things are gonna turn into the fruit salad
that they're very rapidly turning into in the
public.
Now there are historical injustices that need to
be
that need to be addressed. So there may
be a reason that the people of a
certain race, they're they're underrepresented
at a certain table. The way of dealing
with that is not necessarily putting some putting
someone forth who's not competent,
but the way of it would be to,
you know, to try to address, like, what
the root causes are, and Allah knows best.
I know that it's not as simple as
that, and I know there are certain situations
where people should go out of their way
to accommodate people and things like that. So
maybe I shouldn't have opened my mouth about
this issue, but, so don't, like, you know,
hyper,
you know,
whatever. I'm open to, like, being talked to
about this and things like that, so let's
talk nicely about it. But, this is one
the point I wanted to say is what
is that that quote, unquote totalitarian and imperialistic,
aspect of the din. Look, a, it's going
to end up sending you to Jannah, which
is the most important thing is that people
who entered into the middle of, they go
they go to Jannah, they get salvation on
the day of judgment. Even if there are
people who think that that's all a pie
in the sky in July, we don't think
that. We think it's we we know it's
real, and that's that's why we consider it
a good thing. The second thing is what?
The second thing is this is that is
that even then, one of the differences between
the imperialism
of,
of other civilizations
and the imperialism of Islam is what? Is
that look. The British ruled over over,
India for so long.
What did they do? They just took stuff.
Right? 1,000,000,000,000 of dollars. They they basically took
they took them back to England. England was
like a welfare recipient from what? From India,
from Africa,
you know, South Africa, East Africa, etcetera.
They just took stuff and bounced.
And you don't see, you know, there's a
whole Commonwealth that has all these countries from
the Caribbean and from from from South Africa,
East Africa,
the Southeast Asian Archipelago. You don't see those
people integrated into that society.
America, you know, race is still an issue.
You know, slavery has been gone for over
a century. Why? Because that this is
not there.
This idea is not there. So it's important
that this happened. People need to need to
be careful about this, not to get in
in people's way, of practicing their Islam.
And, you know, it's historically been something people
have taken seriously.
And even though, you know, there's always room
for improvement,
it's something that I hope that most Muslims
understand.
So, I apologize. It's not Uthman bin Affan.
He said, I asked the messenger of Allah
sallallahu alaihi wa sallam
which actions are the most virtuous? Which of
the actions are most virtuous? He said to
pray,
in its to pray a prayer on its
time. So this could be one of things
one of 2 things. 1 is to pray
in the Mafar time,
to not delay the prayer off after its
time.
But traditionally, the the the many of the
ulema have
have have taken this to mean when right
when it comes in.
And so in the Malachi school,
unless you're waiting for the congregation
unless you're waiting for the congregation, all the
prayers are better to pray sooner rather than
later.
When's the best time to pray the prayers,
Aisha?
When is the next time?
Which is?
Which part of the time?
The time
is so long.
Which time?
The beginning, middle, and which time?
Just the beginning. The beginning. Thank you.
The the best of the the best of
the,
the best of action is what to pray.
The prayer in its time,
and, you know, within that meaning is what,
Like, when when it comes in.
And, this is one of the wonderful things
about Hajj. Anyone here been on Hajj before?
Don't raise your hand and lose all your
reward. But, like, that's one of the nice
things about Hajj is people don't think about
salat like this, like, at least where we
come from,
which unfortunately doesn't mean a different country, but
like America.
Where are you from?
I'm like, oh god.
What does this what what do they mean?
So, yes, I was deported from Ireland last
year. Where do you think I'm from?
Yeah. No. But meaning, like, over here, we
don't really think about sloth like that. But
when you're in the tents, like, what do
you do? Adan happens.
People get together. They pray their you know,
they know that there's gonna be a line
for wudu already, so they've already hopefully, if
they're using common sense, they've already gone and
made wudu from before
and woken everybody up who's sleeping from before
and,
the you know, they pray their sunnahs,
and they they they pray Masha'Allah,
which is which is which is a good
thing. People should do that. People should be
avid for that.
This is one thing,
sisters,
given that it's not a sunnah for the
women to come to the masjid.
Again, I'm not saying women can't come to
the masjid. Don't please don't. Please. Right?
But it's not a sunnah. The the the
optimal prayer of the woman is not in
congregation, it's alone, and it's not in in
the masjid rather. It's at home, and if
a person prays in congregation or at the
masjid or whatever, that's fine. But I'm just
saying, given that the optimum prayer is alone
and it's,
it's, and it's at home,
This is something that you should be very
intent on practicing.
This is the substitute of your optimal prayer,
unlike the brothers.
That when the salat comes in, you you
have your wudu, you've made your sunnas, and
when when the salat comes in, you have
your wudu, you pray your sunnahs, and you
you you pray your fard prayer. If you're
at a party,
no problem. Who cares what the other women
are doing? You know what I mean?
Like, as long as nobody's like robbing a
liquor store or something like that, you should
not really be hyper concerned about it. Just,
you know, just 5 minutes before the prayer
times come in comes in, 10 minutes before
it comes in, say is there a place
that I can pray? And if it's like,
oh, we're all gonna pray, then that's fine.
And if it's, like, oh, here you can
pray over there or whatever, just figure it
out, negotiate the protocol,
in whatever tactful way, possible,
and, just go say your prayer. And,
you know, with men, it's like it's like
a kabuki. There's, like, this politics involved with
it, like theater, you know? You you wanna,
like, bring the topic up in a way
that's not gonna, like, cause, like, a a
problem and that's not gonna, like you know,
there's, like, all these things you have to
worry about because there's other people. It's like
herding
herding herding
animals that happen to, like, have driver's licenses.
You know?
But with the women,
you know, it's really not your problem.
And, we should make a culture of that.
Because when we make a culture of when
the sisters do it, the ones who are
see it as important. Because one thing is
we sacrifice our deen for other people to
be, quote unquote, polite. Look.
Polite is like going to Jannah. That's like
the best politeness. Someone if you help someone
go to Jannah, they'll, like, write you a
thank you note. They'll be like, thank you.
That was so, like, lovely of you. Right?
So,
you're not gonna do that by proving how
how you're willing to sacrifice your dean for
their laziness.
You don't have to be a jerk about
it. In fact, you shouldn't be a jerk
about it. Don't be like up in people's
face like, you know, I'm I'm I'm just
trying to pray my salat up in here
and, like, you know, like hyper, like, up
in people's face. Not that anyone here would
ever do that. But the thing is that
don't please, by all means, don't do that.
But
nice, polite, you know, prayers and, you know,
I I wanna and just slip to the
side, say your say your prayer, at least
you're farmed, and then you can, you know,
go on with the party and, whatever,
wonderful conversation
that the sisters,
have amongst each other, which I don't even
I I have no idea what it is
and may not wanna know. I don't know.
Maybe I do, maybe I don't. But but
the idea is that, like, you know, that's
really easy for the sisters. And when the
sisters and the kids see that, you know,
kids, grandkids,
other people who are like, you know, look
up to you or whatever. When they see
that that you're you're praying when the salat
comes in, like that's a important memory. It's
a memory I have of my grandmother,
my mother's mother, is that when salat would
come in, she'd pray. And, like, as a
kid, you're like, oh, yeah. Nani Jon's just
reading the maz again because that's what she
does. Then you're like, oh, wow. Maybe she
was like some real pious person because
I all I remember is she used to,
like, read Quran and pray a lot. You
know?
That's that's that that has that has an
impact. You know? So this is a this
is a the this is especially for the
sister, for the brothers also. I mean, if
you live in, like,
armpit,
like Iowa or whatever,
then, yeah, maybe there's not a a masjid
close by, and then you can practice that
as well.
So some of the brothers can practice that,
but all of the sisters all of the
sisters can. Actually, it's really easy for the
sisters because the sisters,
you know, like the brothers people have to
pray. Whereas the sisters, there's a
other which is screened. There's an excuse that's
screened from people.
Because there's a reason, right, that some sometimes
the sisters don't pray. Right?
And so you're not gonna go and ask
everybody, like, you know what I mean? Like,
please don't ask. Hey, you're not going don't
if you are doing this, anybody who's listening
if they do this, don't do it. Stop.
Right? You don't have to. It's between them
and Allah ta'ala because that other is there.
You don't even have to go on
a
mode if you're if you're if, you know,
if, you're so inclined. Why? Because that's a
other between them and Allah if the kids
ask you, you know, like, you know, how
come auntie so and so didn't pray? Who
knows, maybe it's just, you know, she's not
praying right now. And that's that. So for
the sisters, it's very easy to to pray.
It's a and
there's great in it. And then after that,
what's the next thing? It's
to honor your parents. And then after that,
he he said it's to go out in
the path of Allah
You know, so,
it's it's what? It's kital and the the
path of Allah to Allah to make the
word of Allah supreme.
And only seeking Allah's pleasure that he should
be pleased with you, that a person should
should put his life and his wealth in
danger in order to make the word of
Allah supreme, and so that Allah may, be
pleased with them and accept from them. And
it's interesting, this is actually something that's actioned
in the fiqh books.
Which is what?
If for example, this is this is,
this is not in defense
of the homeland, but if there's some need
to go out in the path of Allah
ta'ala,
the 5th books literally say you have to
ask your parents permission.
And in the 5th books, at least in
the Maliki 5th books, the the the explanation
of this is what?
It's written in the explanation if they're Muslims.
If they're not Muslims you don't have to
ask them. But in the explanation of that
it's what? The reason is what is because
they're not gonna care about the deen. The
deen has no, meaning to them. Because if
it did, they would have been Muslims.
However,
the,
the the the the the Hawaishi further explained
that
you don't you're allowed to not listen to
them in this matter?
If the reason that they're saying no is
because they don't care about the dean.
If the reason that they say no is
that they love you and they fear for
you, then you still have to listen to
them just as if they were Muslims.
And so this is like a part effect
many people are like, oh, look these Muslims
are hardcore and they're crazy or whatever. Look
at that, how much rahma there is even
in this. Like the law with regard to
That your non Muslim parents, if, like, if
the idea of you getting injured or you
getting hurt
makes them cry,
and they say, please don't go,
then even even despite their kufr, you you're
obliged to,
you're obliged to, like, listen to that and
honor that above your desire to go out
in the path of Allah ta'ala. Obviously, this
has to do again, this doesn't mean like
this doesn't mean like what? Like the Germans
are about to take over Lombard and the
street is like fighting street to street and
like they're gonna like burn your house down.
Then, you know,
it doesn't really make much sense if your
parents say don't go out and fight. Well,
they're gonna burn our house down in, like,
10 minutes anyway. Right? That's something different. But
this is other than other other than the
not dire situation.
This
this is honored.
This order is honored that that that first
the prayer in its time,
which even for Jihad's and
even for the sake of honoring one's parents,
the further prayer is not to be omitted.
And then what? Honoring the parents even for
jihad
the honoring of parents is not to be
admitted.
And then and then to the the
And it's a hadith of both Bukhari and
Muslim.
Before we continue, for anyone who's listening to
our,
Darce online or even,
present and,
in communication with our various lovely,
services, whatnot.
References to Jihad have nothing these are not,
like, incitement to word anything rather. A theoretical
piece of information with regards to somebody who's
gonna carry out some,
virtuous struggle that that the Lord will be
pleased with, which we as Americans believe in
as well. Otherwise, we wouldn't have an army.
So,
don't,
this is not to be construed as any
sort of
incitement to do anything that violates state, local,
or, federal regulations, Barqah, people.
Sayedna Abdulobin Omar
radiates that the messenger of Allah
said, Islam is is is founded on
5 on 5 things.
To bear witness that there's no, god except
for Allah, and that Sayedan Muhammad Rasool is
his messenger the messenger of Allah sallallahu alaihi
wa sallam, and the establishment of the prayer,
which is the Munasaba with the Bab, the
establishment of the prayer, and giving zakat and
making Hajj,
of the house of Allah Ta'ala,
and,
fasting in the month of Ramadan.
He said that, I he
said that Sinha Blobin Umar
also narrates,
that
the messenger of Allah
Subhayahu Alaihi Wasallam,
said, I was commanded
to struggle against the people
until they bear witness that there's no god
except for Allah and that Muhammad sallallahu alaihi
wa sallam is his messenger and to establish
to and that they establish the prayer and
they give zakat. And if they they do
so,
then their,
blood and their wealth
is is protected,
except for through the Haqq of Islam. Except
for through the right of Islam, which is
what? If someone, like, damages someone else's property
then they have to recompense them or,
you know, something of that like.
That,
that except for through the Haqq of Islam.
And the rest of their the rest of
their, reckoning is
it's,
it's something between them and Allah
The rest of their reckoning is something between
them and Allah
So many people, you know, hear this hadith
and they get, like, real up like, upset
and afraid, and they're like, oh my god.
Like, there's, you know, struggle against people. Islam,
the meaning of this is what? The the
nizam should be established, that that people should,
the the the the system in which the
the justice of the din is established should
be established. This doesn't mean, like, actually, like,
fighting, killing, or coercing individuals.
Rather, it's the establishment of the prayer in
the qaum that the the prayer is going
on somewhere. Even if the entire qaum, you
know, a large portion of it is,
chooses to believe, other than Islam, that's fine.
But the system the system should be established.
I mean, this is not I'm not,
you know, this is not like a, like
some sort of, like, PR
stunt.
Right? So when somebody so I'm gonna say
this. It's very frank. People should they can
take it the way they want to. And
if you don't wanna, you know, if it
doesn't bother you or if it doesn't suit
you or if it bothers you, think about
it, you know? Just think about it.
When people say that Islam wasn't or wasn't
spread by the sword or was spread by
the sword by that for that matter,
In one respect, they're correct. In one respect,
it's incorrect.
The Islam of individuals was not spread by
the sword.
If someone forces another person to accept Islam
by coercion,
they become Muslim or kill you.
K?
A, that's haram.
It's it's impermissible.
It's a sin. And, b, the other person,
their Islam is not valid anyway.
Why?
Because they didn't
they didn't want to accept the din. It
was just through coercion. And these things without
tasdikh inside the heart, without without
actually like believing it inside the heart, it's
not invalid.
So
no one was coerced to become Muslim from
a Sharia like a legal standpoint. Someone might
say, well, so and so people
in history,
you know, forced so and so, you know,
people to become Muslim, which may have happened
at times.
But from a Sharia point of view, they
actually didn't become Muslim.
Why? Because they didn't believe it was just
coercion. The Islam was invalid anyway.
Neither was the coercion valid nor was the
result of the coercion legally valid in in
the deen, not in this world nor in
the hereafter. And if at some other time
those people started to believe in Islam, then
that Islam is valid not not because of
the coercion but despite it.
So that's that's from that point of view,
it is wrong to say that Islam was
spread by the sword. It wasn't, and this
is not the practice of the Sahaba, the
Aslaf, and the overwhelming majority of Muslims throughout
the history of Islam because it's itself
a sin, to to to do other than
that. However,
you have to be more on to like
not think that the Muslims didn't conquer lands.
When they conquered lands, they didn't make people
become Muslims. But what did they do? They
forbid people from marrying their siblings. This is
prophet sallallahu alaihi wa sallam said this. Right?
So when you conquer Iran,
the Zoroastrians have a
thing with them that they do which is
that they'll marry their siblings.
This is common actually in a number of
quote unquote noble bloodlines
and it results in, you know, weird things
like Habsburg people having feeling Habsburg royal family
members having pain in their chin or whatever,
grotesquely malformed chins or whatever.
These things happen. The
pharaohs used to bury their royal bloodline or
meaning what? They used it's just all fancy.
It's just fancy way of saying *. Right?
They used to do those in the process
and said they can't do that anymore.
Cannot transact in usury anymore. They cannot, you
know, there are a number of things. He
said that you can't do those anymore. This
is a public standard of order. It's gonna
be established. You can worship wherever you were
worshiping before.
You can inside your home do what you
want. You wanna go get drunk off the
night quill?
As long as you don't take it out
into the street, that's your that's your problem.
If you're not a Muslim, no one's gonna
come bust your door down and be like,
how come you're drinking? No one's gonna bust
your door down and say, you know, you
know, thought police that, you know, how come
you're not,
you know, you're worshiping the elephant God and
we want you to like whatever follow the
Hanafim out of heaven. It doesn't work that
way.
The system though, the the world order, the
system of, of of of, justice, it was
established through
military power as every state is
established a military power. I have to.
And that's not something unique about Islam, that's
just, that has to do with statecraft.
And,
you know, it's very ironic that the people
who,
point fingers at Islam and say, oh, look
it's such a barbaric religion.
And, you know, their standard of religion is
to turn the other cheek. Well, guess what?
They haven't been actually turning the other cheek.
And so that's that's just the type of
hypocrisy that,
you know, it doesn't really require too much
comment to be honest with you because, it's
it's obvious for everybody.
It's a beautiful hadith
with regards to Rasulullah
Sallallahu Alaihi Wasallam
sending,
Saydna,
Mu'av bin Jabel radiAllahu anhu to be the
governor of Yemen.
And so,
any of you who
we're
keep your composure. Okay?
Any of you who
attended this last week's Al Maghrib Ild Fest
in in in, in Minneapolis,
I spoke about this over there. Like, on
behalf of Islamic Relief, or about Yemen and
the virtues of the people of Yemen. So
from their virtues is that It was like
an entire country, They accepted Islam without any
coercion and they said, send us judges and
send us governors to rule over us.
And it's very interesting how this mirrors the
disposition of the Ansar. The Ansar, their tribes
are also, they're also of Himyarite origin of
of of Yemeni origin.
And,
there's so much Baraka, you know,
in those people that they're the ones their
army conquered Sham. They're the ones who their
armies conquered the Maghrib Al Aqsa,
the western lands, of the Arabs
in Africa,
North Africa, West Africa.
They're the ones
who
spread Islam through the entire, what I call
the Doti Belt, everywhere from, like, Mozambique in
the south of the East Coast of Africa
through up to the Horn of Africa, Somalia,
Ethiopia, etcetera,
Yemen,
the southern ports of Iran, Balochistan,
South India. And they're the ones who brought
Islam to the South of India, which is
where it arrived before it came to the
North of India by a very long time,
and through Sri Lanka, and then through the
Southeast Asian archipelago,
which contains the country that has the largest
Muslim population, Muslim majority population.
And they all accepted Islam like the ones
who brought them Islam without an army ever
setting foot on their lands. They said it
they accepted it through their own volition.
And this is beauty a beautiful thing about
these people, And they did, so much work
that we all benefit from, and their land
right now is not doing well.
And I You know, honestly at some point
I could care less about the geopolitical
struggle between who and who.
I care about like, you know, the mother
who, you know, cries and like her heart
is broken for her children who are malnourished.
Or for innocent people who are suffering elders
who die because of lack of simple medicine,
things like that. So whoever has whatever way
I know I work for Islamic Relief so
you can you're also gonna, like, do that
thing too. But whoever has any way of
helping even if it's just through dua,
you know, my my heartfelt request then and
now also is that the people help. So
this hadith has to do with Rasulullah SAWSAW,
sending
Mu'ad bin Jabal, to be the Amir over
Yemen. He said that Rasulullah SAWSAW dispatched me
to Yemen, and he said, you're
going to
You're going to come to a people who
are from the Ahluqitab.
They're they believe in a,
a, a, a, revealed scripture from before,
and,
so call them to bear witness that there's
no god except for Allah and that I'm
the messenger of Allah.
Meaning what? He's the governor. He's the amir.
He can coerce them. He was he said
what? Call them.
You know, give them basically. Preach to them.
Call them.
And if they, if they obey that,
then then then inform them
that Allah has made 5 daily prayers,
Farbana. Meaning from the this is the first
thing that they were informed about. Why? Because
of its precedence over, other other deeds,
in importance
and in virtue.
And then,
if they obey that,
then,
tell them Allah Subhanahu Wa Ta'ala has made
obligatory upon them.
The zakat which is taken from there.
Again, what is zakat? Zakat is not like
a like a collection. Rather, a collection of
attacks,
just, you know, to finance state kleptocracy.
Most state religion
is a soft arm of,
the the the the official government kleptocracy.
Kleptocracy, do you what does it mean?
Aisha, you know?
Miriam?
What did I say? What's the word?
K. Kleptocracy.
It's with k. Right? Kleptocray.
Kleptocracy.
You know what it means, Abdullah? Abdulmanan?
Miurmur?
Sisters.
It means
ruled by thieves.
It means what? Ruled by thieves.
We live in a kleptocracy,
just my opinion, feel free to disagree with
me if you want to, but almost every
government is a kleptocracy.
Why? Because through the government, certain people enrich
themselves
at the expense of others
without justification.
Okay. Like, what if I actually, like, make
a product people like? Then I rich my
enrich myself at the expense of others, but
it's like
it's not theft. It's business. Right?
Uh-uh. So
governments as their essential nature,
except for the one Allah has mercy on,
they're generally kleptocracies
and religion is a soft arm of enforcement
because whoever
rebels against the religion costs a lot of
money to send an army to go fight
them. Right?
It's expensive. Wars are expensive. Guns are expensive.
Training, insurance. Someone dies, you have to go
pay for their funeral. Who has money for
that? Right?
Life insurance for, like, their their their widow.
Otherwise, she's gonna go on the news and
be like the governments of kleptocracy,
which part of being kleptocracy is
having a sizable marketing budget to teach kids
that the government is like a representative of
the people and democracy and all this other
jazz, so people don't realize it's kleptocracy.
Okay?
The idea is what? Is that the the
it's too expensive to to enforce by force,
so you bring down force on pressure points.
And the rest of it is soft arm
like marketing and things like that. So religion
in general is marketing for
kleptocracy.
The prophet sallallahu alaihi wa sallam tell me,
can anyone level the charge of kleptocracy against
him?
No. He died broke.
In order to be a thief you have
to actually be stealing something.
And Said Nambu Bakr
died broke and Said Nambu alayahu all of
them, they died with, like, very little from
this world.
Said Nasman had his own money
from before he became Amir and from before
Islam even.
Sayna Salman and Farsi and
who ended up becoming governors and judges afterward,
they literally
made them take an oath that what? That
you'll never take from the world more than
you have than a writer takes. Why? For
a number of reasons. Not the least of
which is that there's actually empirical evidence that
they were not kleptocrats.
So, the prophet salallahu alaihi wa sallam is
saying look, we know you've had, a kleptocratic
rule before.
So this is not like a tax that,
like, we're just we're just jacking you for
protection money or whatever.
Rather this is money taken by your rich
and it's returned to your poor.
Zakat, there are very, clearly,
defined
masarif,
recipients
in the Quran,
And you know exactly who it's going to.
The summary of all those 8 Masarif is
what? Is that it's it's
it's taken from your rich and it's going
to your poor. It's not going it's not
going nowhere else.
And that's why our sacred Sharia not only
mandates that the the zakat has to go
to the poor, but it also mandates that
it should go to the local people.
It should be preference and priority should be
given to the to the to the local
people.
And,
and that's that's what that is. Go impress
people at work and say kleptocracy to them.
So, you know, impress them. You know, kleptomaniac
is a person who has, like, a psychological
disorder that they have to, like, shoplift all
the time or whatever. Right? Kleptocracy,
it make it make sense. Right? Go go
and, you know, you're going going, like, wow
the people at at work, you know, and
and the families and relatives
families, friends, relatives.
So the prophet said, look, this okay. Money
is involved here. The deen has to do
with the dunya. But this money is what?
It's taken from your poor
from your rich and is given back to
you. It's returned to your poor. If they
obey that, then I I I warn you
with regards to when you take their their
money in zakat, don't take the best of
their wealth.
Meaning what? Like, you know, zakat is given
on crops. It's given on on animals, like,
herded animals and things like that. So don't
take the most beautiful, like, animal that, like,
you know, is the pride and joy of
the herd, and don't take the one that's,
like, you know, about
to, like, die,
from, you know, 7 different diseases that I'm
sure, you know, medical professionals like Abdulmanin could
could help with. Take the middle one, you
know,
which is also it's also part of it's
part of Hikma. Right? Mir, if you ever
become a big, you know say, Mir Ali
Shah, like, you become a peer and stuff
like that, Ease up on the donations and
stuff. Like, you know, don't
don't let them come to the Hanukkah for
free
because as soon as that when you go
out in the path of Allah, you go
with your life and with your wealth. You
should pay for it. But don't like just
because you can.
And then the final thing with the messenger
of Allah, so much beauty in the deen.
He says, and fear Allah with regards to
the dua of the the the person who's
oppressed because there's no hijab between them and
Allah ta'ala. And And the ulama mentioned that
this includes whether, you know, this includes it
has nothing to do with whether a person
is Muslim or not. It includes the people
who who are not Muslims. But when they
call on Allah in the state of, in
the state of, of
of despair from from having been
transgressed or been treated unjustly.
Allah to Allah prioritize fast tracks to answering
that prayer. Allah to Allah,
protect us from ever being
or