Hamzah Wald Maqbul – Riyd alSlihn More Than 2.5 Ribat 07312022
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AI: Transcript ©
We'll jump back to one last hadith,
remaining in the
that we did not cover
last week because of its length and its
importance and my desire to have a little
bit of free time to discuss certain, issues
that are connected with it.
The purpose of this DARS is not to
be academic.
Otherwise, we would have made it
part of a course
and made prerequisites
for it. But the purpose of this is
to examine the hadith of the prophet
as ordered by Imam
as being
a guide for us how how we have
to navigate our own saluk to Allah.
And if any 5 of us should get
together at one time,
then how we will navigate in small groups
are salud to Allah Ta'ala.
And if any
larger number of us should get together at
one time, that at that level, how we're
how we're going to navigate our salub toward
Allah
based on the guidance
of the Quran and the
Noble Sunnah.
And so
there are certain things that may be extraneous
to the text. If it was a matter
of just reading it, we could finish the
book. We could have finished the book years
ago. Mhmm. But, I think I suspect that's
not that's not what people come for, and
it's not what this particular class of people
who listens to this Darce needs.
And,
help, all of the above. That's an important
that's an important thing as well. People should
learn Arabic. They should go over the grammar
of the of the hadith. They should go
over the,
details of,
the lexical,
richness of
what's being said. And we try to do
that a little bit. But if from time
to time, we go away from that and
have a larger discussion,
that may not be had
in a lot of places.
And,
so this is a place to have it.
And if you want to, I'm pretty sure
and
the other
will do a better job teaching Rial Salihim,
in the more conventional way.
So it's a long hadith. I'll read part
of it, and we'll talk about part of
it.
But this is not the end of the
hadith.
So
Rasulullah
said to his companions
that there's no one who has
possession of gold and silver.
Here the meaning is the nisaab of gold
and the nisaab of silver.
The amount that a person has to have
of wealth
that makes them
obligated to pay zakat.
There's nobody who has
this amount of gold or silver,
And along with having it, that doesn't
pay its right,
doesn't pay its haqq that Allah has do
in it.
Except for on the day of judgment,
there will be
bars of,
metal
that are heated on the fire.
And in fact, the the wording of the
hadith is what?
So the are
what?
They are those things that
that things are branded with.
So
it's as if it's a majaz that the
safa'ih
are from from fire.
They're obviously not fire, they're obviously metal.
But the reason they're referred to as fire
is
that
the
the reason they're referred to as fire is
because of how hot they are,
because of their quality, their color. It's as
if it's fire.
So these Safa'ih,
these brands
are heated so much
that they, become
as if they're fire,
And
they are heated
by what source of heat? The
fire
of
Jahannam. And then they are used as brands
to burn the,
sides
of the person who didn't pay their zakat.
And
the jabin, the forehead of the person who
doesn't pay the zakat, and the back of
the person who doesn't
pay the zakat.
Every time it cools.
Because when you take metal in you, come
come sit in front, inshallah.
Come sit where I can see you guys.
Inshallah.
The closer you sit, the more the more
phased there is. Right?
And they're not gonna do it unless they
see you do it. Right?
So,
obviously, like, if you take metal and you
brand something with it, immediately, there's a transfer
of heat from the metal to the thing
that's being branded. That's how the branding process
works.
Obviously, you guys don't play with fire because
your father would be upset. But if when
no one was home, you know, and no
one was looking, you'd never get caught. If
you take, like, a pair of tongs and
take, like, a needle or a pin or,
like, don't do with a penny because the
penny will melt. The inside is zinc,
and so it will just burn and become
ash. And, like, a molten piece of it
might actually set the house on fire or
whatever, but do it with, like, a a
dime or a quarter. Right?
When it becomes hot red hot, if you
drop it, like, on a watermelon rind or
whatever, you'll notice that the heat immediately upon
touching the thing, it transfers out. It's gone.
And it leaves, like, a burn mark, like,
in the shape of a quarter or whatever
on the on the rind.
Obviously, we're not talking about burning watermelon. We're
talking about burning people,
but that's not a good experiment to do.
And small animals, also not good.
People gonna be like, this guy went to
the dust with some weird chafe, and now
they're like, burning small. No. Don't do it.
But I'm just saying that's the idea is
that it cools down when it touches the
person.
And,
since every time it's cooled, then it will
be returned to the fire to be heat
heated up and to
to be heated up again and to,
torture the person again,
with it. And this will all happen on
a day
that is 50000 years
from what you currently how you do your
calculations.
It will be 50,000 years long, this one
day.
And then
afterward, when Allah Ta'a judges between his slaves
And every person
then after will know where they're gonna end
up. Are they gonna end up in Jannah?
Are they going to end up in the
hellfire?
So the indication is that this is not
the punishment of jahannam.
This is what will happen before that. This
will happen on the day of judgment.
Jahannam has other punishments in it for people
who do these things.
Even the person even the person who is
like, well, I
have
I'm going to Jannah. I'm Arab. I'm going
to Jannah. I'm Pakistani. Of course, I'm going
to Jannah. Right? Right? That's how how it
will work. Right?
Right? It's like no. But a lot of
people, they're like, yeah. You know,
you know, Pakistan day. We're we're we're set.
We're we're set. We don't pray. We don't
do anything, whatever. We just, like,
act like tough Muslims, like,
times that are convenient for our political identity
or whatever. And then
the rest of it is, like, less Ramadan
and more party. Right?
No problem. Allah to Allah's mercy is bigger
than people's sins. Maybe Allah will forgive everybody.
No problem. Right? No problem.
It doesn't it wouldn't surprise me if Allah
forgave people. But still, this is before everyone
gets Jannah. This is on the day of
judgment, which should kind of scare people. Right?
A, because the punishment of jannahim is gonna
be worse, and b, you might have to
go through all of that. Even though Allah
forgives you and go to jannah, you may
have to go through all that anyway. There's
some hikmah for it. We'll talk about all
of that.
Anyhow,
anyhow,
the,
the point is that this is all before
people make it to their maqam in Jannah
or in Jahannam. This is all the day
of judgment.
Now before people get scared, they're like, Oh
my God, Yawmufayama 50,000 years,
that sounds so horrible. This and that. Even
Allah on the commentary, he made sure to
mention
a,
that the the the the Rasul
He said that for the people of piety
and righteousness, it's different. He
says,
So that this the day of judgment will
be 50,000 years long for who? For the
kuffar
and for those people who took their deen
not only not seriously, they didn't even try.
In fact, they were pretty evil people. There
are people who could say, yeah. I believe
in a lie, and I believe in the
is true, and that the Quran is true,
and still, like, end up, like, I don't
know, robbing people and
killing people and harming people or whatever. That
this long form
and utterly horrible experience of the the day
of judgment, it's for them. It's important not
to scare people too much. The scariness is
what? It's for the people who didn't prepare
for it.
So the the believer that's for the believers
according to their ranks. For some of them,
it will last as long as the 2
raka'as of Fajr.
Right? The sunnah of the 2 raka'as of
Fajr, according to Malik, is that you'd read
Fatiha, you don't even read a second Surah.
And they were described by Sayeda Aisha
as being so fast that she wondered is
the prophet even reading Fatiha or not.
And
for the rest of them, the normies,
what will it be? It will be, like,
half a day, like, from morning time until,
like, lunchtime or till Zohar time.
So it's important to be scared that it
shouldn't be like that. But if you're trying
your best and you're really trying hard also,
you shouldn't be so, like, overwhelmed, like, oh,
I'm gonna go to Jahannam, why even try?
Right? That's that's also a type of extremism
as well. That's not piety. That's just being
dumb because you will burden yourself. It's like
somebody who's, like, trying to, like you're gonna
go somewhere.
And so instead of, like, sitting in the
car and going, you try to carry the
car on your back. It doesn't make any
sense. There's no point to it. That's not
what the car is for.
So
we continue
that the day of judgment.
Hamza, if there's a place even further than
that, are you gonna sit there? Come sit
close.
Yeah. Too late.
So that's that's the, that's what happens with
the person who,
doesn't give the
the of
the silver and gold,
the cash
for zakat.
Now
aside from the fact that this happens before
the day before the going to Jannar or
Jahan number, before the hisaab is done, which
would scare people.
There's another question, which is
why such a horrible
why such a horrible punishment?
And why is zakat
singled out for being such a horrible punishment?
So this question, keep it in your mind,
inshallah. There's more to the hadith. We'll read
through the hadith, and we'll answer that question
as we go through.
So then someone asked okay. This is the
rasulullah sallallahu alaihi wa sallam was asked okay.
This is what you mentioned before what happens
to the person who doesn't
give the the
of zakat in
cash and gold and silver.
What about camels?
So he mentioned something. So the the I
mean, Imam Nawi brings this
hadith
in the context of
the chapter regarding the ruling of zakat
and
the explication
of its virtue.
Right?
So it's talking about the right of
zakat. When the question is asked with regards
to camels,
the assumption is this this is the zakat
that's paid on camels.
Right? Because there are roughly 3 different classes
of zakat. There's actually a 4th class as
well, but
at any rate, there's
different classes of zakat. One is the zakat
on silver and gold and a number of
things that carry analogy with it, like arug,
like your inventory your stock in, like, a
store or whatever.
And then one is
the, class of zakat that's paid on. Livestock.
Livestock has its own nisab. It's different than
the nisab of,
of of cash,
silver, and gold.
And it has a rate at which it's
levied, which is different than the rate at
which
the zakat on cash, silver, gold inventory is
levied.
It's a different schedule as well,
for its levy. It has different rules.
And then the third category is
agricultural produce.
There are certain crops on which zakat is
levied,
and there are different rates and different schedules.
Obviously, the zakat is not going to be
paid on
crops based on the lunar year.
Why? Because harvests are based on the solar
year
and, etcetera. Like, all these things have to
be learned.
So the context is what? It's zakat. The
Rasul
he says here that he was asked about
camels. He says that
he says that
there won't be a
an owner of camels that doesn't give the
right of the camel.
Again, ostensibly, the context is zakat
that doesn't give the rights of owning those
camels.
And then he says and from the rights
of owning those camels is what?
Is allowing
the poor
and the traveler
and the person who
seeks it
the right to drink from the milk of
those camels
the day the camels are watered.
This is also a right. It's a customary
right that if somebody's passing by, you don't
have to give the camel to them.
You don't have to give them money, but
something as simple as just sharing the milk
with them.
And this is what this is on the
day that the camel is milked. So you
take it oftentimes, most people don't have their
own independent water source. So you have to
take it to a well or you have
to take it to a lake or some
part of public property where people or semi
public or at least shared property where people
and animals gather. And so if somebody needs
it, you know,
that it's the haqq that you should at
least let them drink from the milk. It's
not gonna kill anything for you. Right?
And so he says even that haqq,
the zakat is there in its place, obviously.
This haqq is less than that.
You have theoretically, you can say no. Like,
there's nothing you know, the camel can't give
you milk. You can shoo them away. They're
not liquid zakat. You can the judge can
ascertain, did you pay your zakat? Yes or
no.
And they can impose a penalty. This is
something it's a haqqai custom, but it's not
it's not something that a judge can impose
a penalty on
easily. It's not easily ascertainable that did that
person say no and they were able to
give it or whatever? They could say, just
make up excuses. Oh, the animals are sick,
and that's it. You can't ascertain whether they're
telling the truth or not. There's no real
case to judge here.
But he's saying zakat is in its own
place. Even a lesser Haqq, like what?
Like,
letting people drink from the milk on the
day that you take it out of your
property,
to
and out of the to a place where
other people might be,
in order to drink.
He says he says that nobody will not
give the Haqq, including this Haqq of allowing
people to drink the milk on the day
that it is watered, except for that person
on the day of judgment will be thrown
in a an open,
vast desert field. And all of those animals
will come back that you owned,
Those camels that that herd of camels that
a person owned.
Camels are herds. Right? They're not flocks, are
they? I don't know. This is what Zuhar
like, it's good to have Zuhar around for
these things. Right?
So
all of them will show up
again, and they will be as heavy as
their heaviest that they were.
And they will
trample,
that person with their the pads of their
feet,
and they will
bite that person with their mouths.
So this is a interesting interesting fact about
camels. Right? Camels are known to have a
long memory,
and they take things personally.
And they'll hold a grudge for a really
long time. 7, 8 years, 10 years down
the road. If you did something to a
camel,
it will hold a grudge, and it will
wait until it can get you.
It's not tied up. There's not other people
to help help you, etcetera. It knows it
can get away with it. Like, it's just
you and it in the desert,
and it will satisfy its grudge.
And it will go so crazy on that
person that it will harm them anyway. It
can to the point where it will actually
eat the flesh of a person.
Not because it's a carnivore. It's obviously not
a carnivore. That's not its diet. It's not
its nutrition. That's not what feeds it. It's
just doing it out of anger.
So the camels are also upset, like,
at the person.
Right? Right? It's a line of, like, whatever.
Say for Maluk,
me and Mohammed Bash that, yeah, Allah, if
you're,
my my, you know, my friend, then the
entire world is my friend.
Even the unfriend is a friend.
It's weird. Urdu has exactly the same expression
in it. Even the unbily unfriend is even
a friend. Not Rudu Punjabi. Sorry.
Right? Even the unfriend is your friend if
Allah and then the bafoomu albukhalif is what?
Is that if Allah hates you, then everybody
hates you. Even your friends hate
you. Even your property, everything has it out
for you at that point. So
the idea is what? Is that the camel
will
will literally bite you with
with its own mouth? They will
eat parts of you. It'll bite your flesh
off and things like that.
And once the first of them has passed,
the last of them will come back in
line around. Right? So it's the same concept,
right, with the with the metal brand is
that once it's branded a person, that it
will be heated again, and then the whole
process starts over again.
The side and the the the forehead and
the back, just like that, the camels,
they'll trample and bite a person
again and again in a line.
And they'll take it out on the person
that they didn't fulfill the hop of the
camel. It's a type of abuse.
Right? It's a type of abuse. We talk
about, like, abuse. Right? Spiritual abuse. There's
abuse and property as well. Part of the
abuse of the property is
that you didn't give its right. You didn't
use it properly.
You didn't
use it properly.
Then someone said, what about
cattle?
And
is a term that includes like sheep and
goats.
He
said
So then the question asked, what
the cattle and what about the,
herds of sheep and goat?
And he said that there's no
there's no owner of cattle
and, herds of sheep and goat,
that the right of them has not been
given, which is again what? Zakat. First first,
it's the zakat. Primarily, the
the the primary right is what? Is the
zakat. And then afterward, there are other rights
as well,
like
feeding the giving milk to
a passerby on the day it's watered, etcetera.
Except for
on the
on the day of judgment, that person will
be tossed into
an open flat desert,
and, none of his flock will be absent.
Neither the one that had horns,
nor the one that didn't have horns, nor
the one whose horns were broken,
except for they will
butt him. They'll ram him with the horns,
and, they will,
trample him with the hoofs.
Right? Again, the ramming is not mentioned for
the camel because that's not a camel attacks
a person.
Whereas with
cattle,
interestingly enough, cattle and,
Hanam, right, the sheep and goats,
what do they do? They charge and they
ram,
you know, their
antagonists
and adversaries from other animals and people.
And this is an interesting discussion as well,
which is it's mentioned in the books that
the Ibel, the camel,
and the ghanam are actually
species from Jannah that are brought to this
earth
as a gift for human beings. But the
mention isn't made of cattle.
This is why there is a
a ritually specified mode for how the slaughter
of
camel should be,
and there's a specified mode of how the
slaughter for,
should be made of sheep and goats.
Whereas the Baqar, it's that you make
but if the opposite happens, it's makrug, it's
still you can still eat it.
Interestingly enough,
allata knows best.
We know that the, cattle itself is actually
a domesticated
wild animal that used to have range all
over,
all over, Eurasia.
Europe is a fiction. It doesn't exist as
a continent.
It's just that our more distant
Indo European cousins like to act like we're
not related. And to be honest with you,
sometimes I like to act like we're not
related either, but the truth is the truth.
Right?
So
it's a a species called an auroch with
a c h at the end.
Completely irascible. They've been hunted to in the
wild to extinction. The only aurochs that survive
are the ones that were domesticated,
but this is why like bulls and things
like that. I think they're like a far
more testy than
than than other animals are. Like, you can
ride a camel. You cannot ride
a ride ride cattle in that way
because their domestication
happened, like, later on.
And a lot a lot of the island
was best about all of these things. This
is not like a point of asking this.
It was, woo, about the camel, this and
that. So great. Calm down. Like, it just
it's this is Hekiah. You don't you can
accept whatever makes sense to you, and you
can reject whatever doesn't.
But the point is is that the, the
the right? Like, it can kill a person.
It can kill a man if it charges
them. That's what it's gonna do. It's gonna
charge a person, kill them. Right? If you
see, like, a flock of
of ram of of sheep,
in the wild.
The wolf cannot just walk in and grab
one and pull it out. It has to
kinda have
some strategy. Right? It has to separate the
old or the weak from the flock,
and then kill it
quickly enough that the flock realizes that the
sheep it killed is already dead, and it's
there's no way of getting it back. And
so there's no point in attacking the wolf.
Otherwise, if the flock stays together
and the ram see the wolf coming, they'll
butt it. They'll gore it to death with
their horns. Right? So here the mention is
what? The mention is the person who doesn't
give the of their flocks cattle
and hanam.
That those that person will be thrown into
an open field, an open desert,
and they will be
gored
by those animals, whether they have horns or
the horns were broken or, whatever or no
horns at all. They'll be gored by by
them, and they'll be trampled under hoof by
them.
And
once the, you know, once the the,
one part of the flock has passed, the
other part part will start over the process
again. On the date,
that
is 5,
50, sorry, 50000
years long.
And this will happen again and again until
Allah has his judgment has been passed over
the slaves,
and everybody will know, where their path will
end, either to Jannah or to Jahannam.
The messenger of Allah, salallahu alaihi wa sallam,
was asked,
what what about what about horses, oh, messenger
of Allah?
So here, the idea again is that
the Hadith
is mainly about zakat,
but a horse doesn't have zakat on it.
Horse is tax exempt.
A horse is tax exempt.
And, you know, just like that, there are,
like, zakat shelters
in wealth.
If you put the money into a business,
then you don't have to pay zakat on
it as if you had to had it
in your bank account.
If you buy horses, you don't have to
pay money on the zakat unless you're actually,
like, sell horses
as inventory. Right? Like, as a business that
happens all the time
or for business. Right? There's some details. And
in general, it's a zakat refuge. It's a
zakat shelter. Right? Like a tax shelter.
So the sharia, one person might say, oh,
look. This is cheating. No. The sharia actually
wanted to encourage the money not to be
sitting in bank accounts to but to circulate
in the economy. Cash, liquidity, etcetera. I mean,
it's a good system. And this is one
of the things I wanted to liquidity, etcetera.
I mean, it's a good system. And this
is one of the things I wanted to
talk about at the end, which may be
not directly part of the real the Salihim
text or whatever, but it's important it should
be discussed.
So he asked now about horses. Now there's
no zakat on horses again, unless you literally
your business is buying and selling horses. There's
no zakat on horses for a person or
owning horses even if they have a lot
of horses, if it's not their business,
which is most people.
So it was asked,
what about horses, oh Messenger of Allah?
And he said, there are 3 types of
horses.
There's 1 horse which will be a burden,
and 1 horse which will be a screen,
and 1 horse which will be,
reward.
He said, as for the horse, that is
a burden.
It is a man who,
kept the horse, literally tied the horse.
It's for the man who kept the horse
just to show off
and just to boast
and,
just to, like,
make pretense in front of the people of
Islam,
and it will be a burden on them.
Because why do people keep horses? Right? One
is the common
usage, which is conveyance. Right? I have a
really nice horse I can show off to
people.
In particular though,
one of the reasons people used to keep
horses, and probably,
or possibly, or certainly,
depending on who you ask. One of the
reasons that Zakat is not there on horses
is because how was war
primarily fought for most of the history of
the ummah?
It was
a fight from horseback.
Allah says in his book
That the the the hale and bighal and
hamir,
the
horse
and the
mule,
which is half horse and half donkey and
the donkeys,
they're there for you to, ride,
and it's a beauty for a person. That
a person who rides comes riding on a
horse. There's a type of beauty in it.
People still like to ride horses, even though
in most
jurisdictions it's somewhat obsolete use, but people still
ride it.
Interestingly enough, I don't recall ever
having ridden a horseback with the reins in
my own hand. Like, maybe as a kid,
like, on, like, one of those weird pony
wheel things. Like, I've done it. Right? But
I don't ever recall having ridden horses, but
I like horse people.
Why? Because the horse is like a living
thing. You can't just get in it like
a Honda Civic. Right?
You have to be sensitive. You have to
understand what does the horse want, what is
it trying to tell you, what does it
need, how to make it do something that
you want it to do, how to reward
it, how to punish it, how to whatever.
The further and further you go with the
horse, the more you understand, the more sensitive
you have to be, because you can't just
talk to the horse.
You can't just be like, hey. I'm paying
you $5 an hour. Just do what I
say and, like, clock out afterward. And then
the horse is like, well, I have rights.
We've unionized.
We have to have this many days of
vacation. You can't do that. You have to
be a lot more sensitive and a lot
more,
in touch with not only your own emotions,
but the idea of, like, another living thing,
what drives another living thing. You know?
And, further than that,
a horse and a rider that that are
have been with each other for a very
long time, they have
a sort of connection with one another, which
is you know, it's a transcendent connection.
They say that, like, the Mongols, for example,
who are not Muslims,
at least in the beginning,
that every Mongol had, like, 4 horses. And
so they would switch which one they ride.
And one of the reasons that their armies
could reach from one place to the other
so
with such agility was, like, they would do
weird stuff. Like, they would, like, ride
the horse while asleep,
and the horse would just keep going.
And,
you know, when one of them gets tired,
they switch to another one. If they're in
a desert that has no like, the shortcut
sometimes the fastest route from one place to
another is to through the desert. Right?
Or through a place that's very inhospitable.
And so you can't lead an army through
there, because what are they gonna eat? What
are they gonna drink? So what the Mongols
would do, they would cut a blood vessel,
and they would drink the blood of the
horse, and they would keep going.
Now that's totally haram and gross.
Right? But the idea is that the horse
and the rider still they were tight enough
like that that they could do that, and
still the horse will, like, go with them.
It still follows orders, still everything.
You know, to the point where the rider,
at some point or another, can actually, like,
slaughter the horse and eat it, and the
other ones will still go along with it.
It means that they had a very tight
connection with the horse.
Anyhow,
so that's one thing is that the horse
you ride is kind of like a status
symbol like the car you have nowadays.
But further than that, the purpose of the
horse was
to carry a person in war.
And so
the Mongols were all horsemen, so they could
rally a large amount of cavalry very quickly.
The way this problem was solved in Europe
during the Middle Ages is basically what would
happen as a king rules over a country
with by divine right or what they would
claim as divine mandate,
And then they would divide up the country
amongst a number of,
of feudal lords or basically, like, thug
tax collectors.
They were allowed to
collect taxes, and they were allowed to bear
arms, and they were allowed to rule their
small like hill that they ruled with no
oversight
or nearly no oversight, practically no oversight whatsoever.
The people who lived underneath them were
barely more than slaves.
And
their expectation was, you work the land, you
get to eat, and we get the rest.
And why did the king give that
favor to, you know, his group of thugs?
Right? Knights were all thugs, basically. Why did
he give that that,
right to the thugs of the of that
territory
in exchange for if if the king has
to go to war, that
depending on how much land that he gave
rule over to this knight, that knight then
is obligated to bring a certain number of
soldiers to war.
That knight has to come with his own
arms. He has to with his own weapons.
He has to come with his own
riding beast, conveyance, tools, squires, pages, etcetera.
Right? Islam had a different concept. This is
one of the reasons the Muslims pack you
know, punched above their pay grade in terms
of battle,
which is what? Every person is free.
Every person has rights.
Every person
fights. Every person has their own horse.
Obviously, in reality, not everyone had their own
horse, but Islam encouraged it. A, horses are
zakat exempt.
B,
there's so much reward that is written in
the book of Allah Ta'ala for the person
who keeps a horse, specifically so that that
horse can go out in the path of
Allah Ta'ala. Why? Because keeping a horse isn't
cheap. We were talking about centuries in which
people didn't find enough food to eat.
But here, Allah is saying, look. You feed
yourselves and find a way for the horse
to eat and drink,
and you'll get reward for it. Why? Because
the defense of the
Islam and the Muslims in their homeland was
dependent on this because there's a lot of
people out there. They're not thrilled about the
fact that you tell them that they can't
drink or eat pork or worship idols, and
that they're gonna come for you. So you
gotta be prepared.
Don't just think that they're sitting at home
saying, like, oh, yeah. You know? Like, we're
all, like, whatever. Like, kumbayan.
We are the world, and we are the
children or whatever. Right? That's not that's not
how that works. That's not how real life
works. People want you to think that's how
it works so you don't prepare while they're
busy?
Preparing.
It's a fact of life.
So
what happens is that the the the the
horses are
for this particular
use. So what the prophet is saying here
that the person for whom the horse will
be a burden on the day of judgment,
meaning it will go against their account, is
that they only kept it to show off.
They only kept it to
to boast about, look how, like, how how
nice my ride is, basically.
And they only did it to,
you know, to make people from Islam think,
oh, look. This guy's a big ghazi.
They're prepared a big horse for the sake
of Allah, but when it's time to go
out, they're a complete munafiq. They don't do
any they don't go out. They don't sacrifice.
They don't spend. They don't do anything for
the defense of Islam or for the defense
of the Muslims.
That person, everything about that horse is gonna
count against them like a sin on the
day of judgment.
So the Rasul sallallahu alaihi wa sallam says,
as for the second person for whom the
horse is a screen,
It says the the person for whom the
horse is a screen, meaning a screen between
that that will protect him from the fire
of the *, the of Jahannam.
That that person is the one who
bound or tied the horse in the path
of Allah. Meaning his intention was that if
I have to go out in the path
of Allah, this horse is for me to
go. Right? Like, how did Islam
incentivize
incentivize
keeping horse? Another way is that,
the spoils of war, when battle is won
and treasure comes from it. By law, a
5th of it, the state can take for
certain other usage. By law, those people who
participated either materially or or substantially in some
other way in the battle,
they all receive shares.
The person who as a foot soldier, he
receives 1 share. The person who comes in
the horse receives 3. 1 for the foot
soldier and 2 for the horse because they
spent all the money keeping the horse ready
for
battle.
It's something I forgot to I forgot to
mention from from before. There's another thing I'll
remember it as well. At any rate, so
this is a person who keeps the horse
ready for the sake of Allah. His intention
in keeping the horse was that if we
have to go out in the path of
Allah, this horse will be ready. Yes. This
is the thing I wanted to mention, is
that even the word knight what does an
a knight a knight is a mounted soldier.
The word for knight in Spanish is what?
Caballero,
right, which means horsemen.
The peons
foot soldiers, they had to provide from their
from their workers who worked their land, but
they themselves were expected to come mounted on
horseback
because
cavalry is the word cavalry is like a
cognate for caballero.
Right? Caballo in Spanish, which I'm assuming is
the same thing that, like I forget. I
don't I don't know what the Latin word
is, but it's a cognate for, like, a
word in Latin. Right? That's what it means.
And this is a word also for gentlemen
as well.
To this day, a gentleman is not somebody
who has good manners or whatever. It's a
person who the state
ceded some part of its monopoly for violence
too, which is actually kind of like a
rethuggish, like gangster, like,
type of thing. Like Nortenos, Crips
and Bloods, and
Aryan brotherhood and guerrilla family type, you know,
thing. Right? But then later on, they kind
of did, like, some PR work and, like,
rehabilitated their image or whatever. But they're really
they're just thugs
that were able allowed to, like, beat up
normal people in order to
in exchange for having their violence on
on demand ready for the king for whenever
the king wants to exhort violence on people
inside or outside the country.
So at any rate, the system in Islam
is different that every citizen is a citizen,
and every person is
expected to be ready to for the defense
of their homeland.
Some parts of Islamic history, they held to
this bargain better than others. History is a
separate topic, but this is theoretically the way
the system is
supposed to work. So he said that the
person for whom the horse will be screened
between, meaning ostensibly between them and the hellfire,
is the person who tied that horse with
intention of taking in the path of Allah
Ta'ala,
and they never,
forgot.
As long as they kept that horse, what
is the right right of the back of
the horse nor what is the right right
of the neck of the horse.
And so that that horse will be a
a screen between that person and the hellfire.
What is the right of the back of
the horse that the horse should carry
carry that person on the day that they
have to go to battle?
It's not there to show off to relatives
or whatever. You can use it for other
reasons. You can use it to go around
and etcetera, but you should have trained it
and prepared it for that day. And you
always remember that. It's always in your mind
that the day that that's needed, that that
this horse will carry me. And like that,
the neck of the horse, what is the
right of the neck of the horse? That
you also keep the horse. You treat the
horse in a way that also means that
it should always be ready. It should be
trained. It should be given to eat. It
should be given to drink. It should be
kept in a good condition. Right? It shouldn't
be emaciated or whatever so that it cannot
it cannot,
perform well in battle.
So and then the third is what? The
third which is the reward of the the
horse for the person.
That
the reward the horse that's reward for that
person is what?
Is a person
who,
takes that
horse in the path of Allah Ta'ala
for the sake of the Muslims.
That that horse is not taken to any,
pasture
nor any
place of greenery
except for whatever it eats from that pasture
or place of greenery. It roba is like
a garden,
a place of of of lush greenery. It
doesn't eat anything except for
however many times it eats.
That's how many times a good deed will
be written for that person.
And however many times it defecates and however
many times it urinates,
every single one of them is
a good deed written for a person. So
imagine that.
An animal takes a crap or animal takes
a piss, to put it colloquially,
not
not language that's perhaps
befitting
of a majlis of ilm that we mentioned
from before,
that this majlis is about a person, saluk.
And the reason I mentioned this mode of
language in this is
so that a person can understand. It may
mean nothing to you, or it may be
something to laugh at for you and me,
but to Allah, it means
something. So what's more important?
What you think or what Allah thinks? You're
not gonna make jannah. You're not gonna reward
yourself or each other. Right? Allah is the
one who writes reward. He's the one saying
every time that horse eats in the path
of Allah, every time that horse drinks, every
time that horse urinates and defecates,
every single one of those things is what?
Is a reward for, for the the the
the person who owns it.
Nor will it pass by,
nor will
its owner pass by it
pass by it with or with it, past
a
river
that
a river
or a place that it wishes to give
water to the horse, except for Allah Ta'ala
will write for that person a separate good
deed for every single time it drinks.
So they asked, what about You Rasulullah? What
about,
we went through what? Silver and gold? We
went through camels. We went through cattle and
Hanam. We went through horses.
So what about what about donkeys?
Again, donkey, there's no there's no zakat on
donkeys.
He says,
I was not shown any revelation with regards
to donkeys. This is also the truthfulness of
the prophet.
He said, I wasn't shown anything with regards
to that. He says all I can say
with regards to donkeys is what?
This ayah,
which is unique, and it gathers so many
meanings in it,
which is what whoever on that day
does,
even
mustard seed worth of good deed,
they'll see the result of it. And whoever
does a mustard seed worth of,
evil, they'll see it. Meaning, if you do
something good with the donkeys that you have,
then
you'll get the reward for it and and
vice versa.
And so this hadith
is extremely emphatic,
and
it should explain to a person
something regarding
how important the Haqq of Zakat is.
And Zakat really is a Haqq.
It's a Haqq of Allah to Allah, but
everything is a Haqq of Allah to Allah.
But Zakat is even more emphatic. Why? Because
it's a Haqq of Allah to Allah, but
to who to the poor?
The people who the,
and etcetera, all the different
masarif of zakat that are mentioned explicitly in
the Surah the Tova. It's their haq. It's
their right.
And the person who doesn't pay the zakat,
it's not like the person who,
for example, doesn't pray their 5 prayers or
doesn't fast
in the sense that you're actually stealing from
somebody.
And this is one of the wisdoms and
the hikmas of the person who doesn't pay
zakat that
the
considered that that person,
you know, they should be, that that haq
should be taken by force.
That said, Abu Bakr,
he made war on those people who refused
to pay zakat.
And it's a very elegant solution.
It's a very elegant solution. You see society
is destabilized by inequality,
wealth inequality.
If you go super communist and, like, say,
well, everybody works as much as they can,
and we split the money evenly
because a disabled person cannot work as hard
as a able-bodied person.
What happens? Nobody does anything because if you
don't have any incentive to work harder, is
there anyone gonna work harder?
No. So you don't see the actual true
communist countries being economic powerhouses.
China has basically had to, like, leave their
you know, the actual philosophical communism for a
type of totalitarian nightmare, which is like a
combination of the worst of capitalism and the
worst of,
of of of of old school communism.
Otherwise, the Soviet Union and things like that,
one of the things they were amazed by
is how American grocery stores can stay stocked
every day of the year.
The problem on the other side when it's
completely free for all that anyone and everyone
makes as much money anytime and however they
want to, what happens is inequality occurs.
There are people who are left on the
bottom side because some people, through their greed,
they grab everything from people,
and they leave them, they leave them with
nothing.
And so this is such a, like, a
a beautiful solution to the problem. You know?
I'm not trying to make it utopian. There's
still issues if people pay the card. There's
still problems, but it solves a lot of
them,
which is what give a certain
of your crops, a certain of your animals,
a certain of your money, a certain nispah
of your
goods,
as the and so there's no resentment in
society.
When somebody comes to your country and tries
to spy on you, when somebody comes to
your country and tries to,
divide you. You have love for one another
because everybody takes care of be avid to,
like, kill them and take everything from them
is because once they're dead, then they're be
avid to, like, kill them and take everything
from them is because once they're dead, then
there's nobody to share with you. Right?
It's a simple
rule, almost should not need to be stated,
but we have to remember it sometimes because
sometimes common sense isn't common, which is every
nafs,
whether it's a human being or an animal,
every nafs
is forced
to love the one that's good to
it. If a Christian is good to you,
if a Jew is good to you, if
a person who is, like, gender 57 is
good to you, if a Muslim is good
to you, if the imam is good for
you, if a scholar is good to you,
whoever's been good to you your whole life,
and you could always depend on them, you're
gonna love them even if you say that
I hate
them. Inside your heart, what will you have
for them? You'll love them. The idea is
if somebody's not completely broken inside, that this
is a reason they should love Allah because
everything that was good to you,
There's no good thing that you ever received
from any channel whatsoever, except for Allah is
the one who sent it. He made that
channel and He sent that good thing to
you.
But the point is, the nafs is always
going to love the one that's been good
to them. So this zakat is a great
blessing. It stabilizes society because we're good with
one another.
Unfortunately, unfortunately, zakat has been turned into a
joke in the Muslim world and over here
as well.
The rich don't pay.
With very few exceptions, the rich don't pay.
And then we wonder why our countries get
bombed into the stone age. We wonder why,
you know, like, our community peep people treat
us like garbage. We have no rights. We
are the pariah of the country. Nobody pays
zakatah. How is your property going to be
protected by Allah
How are you gonna have stability in your
societies?
How are you gonna have stability in your
transactions? How are people going to work together?
A rich person may be rich, but, you
know, if you have a $1,000,000,000 and you're
standing on the corner of North Avenue in
Fullerton,
that's not you know, that's your problem. You
know, what's gonna happen? That's whatever's gonna happen.
You have, like, $1,000,000,000 in gold bars standing
there. You're like, please don't take it. You
know, you need somebody at some point or
another. Right? You need to work together somehow.
If people are so greedy that nobody works
together anymore, then society falls apart.
In this country, because people don't have sovereign
power, they mess with the zakat in other
ways, which is what they misappropriate it, and
they use it on things that it's not
supposed to be used on. It's supposed to
be there to what? Bind the hearts of
people. Somebody becomes a Muslim,
they're not coming from stable situations.
99.9%
of people who are in a stable situation,
they'll never think about whether the deen they're
on is haqq or not. They're busy enjoying
their life. It's a mercy that Allah
makes life unstable sometimes so that we have
to think about, reevaluate what's important to us
in in life and what's not.
Those people need help. There's no help for
them. Why?
Because large corporations are using the misusing the
zakat. Large institutions are misusing the zakat. Legal,
law offices are misusing the zakat. Hospitals are
misusing the zakat. The zakat is the right
of the poor. You can't just say, oh,
look. We're gonna spend this money on the
poor or on charity and use the zakat
in order to build a masjid. That's in
a place nobody can get to without
a car in order to put in, like,
a $100,000
chandelier. You can't do that. It's haram.
And imagine of all the stupid things, right,
the people were getting, like, burned on their
sides and on their foreheads and things like
that, you know, because I'm not paying zakat.
At least in the past, people were, like,
enjoying themselves with that money. At least they
enjoyed themselves in the dunya. How stupid is
it? How stupid is it that you built
the chandelier and the master, and you're still
gonna get punished for it?
But this has to do with our stupidity
again, which is what?
We see the value of the masjid and
how pretty it looks.
If you wanna see spirituality and how pretty
a building goes, then don't go to Macau
Muqarnama. Go to Vegas.
They have a stupid clock tower bigger than
the stupid clock tower they built in
Makama Karuna. They have a buffet better than
the buffet in, like, whatever 7 star hotel
you have in Makama Karuna.
They have types of enjoyment and entertainment that
are cheaper and probably more entertaining,
at least for this for the blind.
But because people are unable to see past
that, then then all of these things make
sense to them. They're like, oh, look. This
is my zakat money hard at work.
You cannot say look. For example, if I
owe you dollars. Right?
And you're like, hey. Where's my money? I'm
like, you know what? I donated to the
masjid. Now you can go and use and
benefit from the masjid. Is that fair?
No. It's your $50. You should be able
to do with it what you want. They're
like, no, brother. What? You wouldn't have given
it to the masjid?
Say, shut up. This is a conversation that
we'd we're not gonna
have right now. Either you give the money
to who whose right it is
or you stole it and pay for it
on the day of judgment.
Lose the barakah and your wealth in this
world,
and the day that should have been like
2 rakahs before fajr or half
a day. That day turns into 50,000 years
of getting trampled and
scalded and,
like, branded.
It's not good. It's not worth it. So
be careful where you give your zakat to.
Ask people what do they do with the
zakat money. Most people don't know the hikam
of zakat. If you don't know how to
give it, then is there a chance is
there much of a chance that you're giving
it correctly?
Absolutely not.
Right. 2.5%.
It's a lot more than 2.5%. Like, there's
a lot more detail that goes into it
than that. So when you give your zakat
to somebody,
ask, hey. How do you guys spend it?
Do you have, like, any olema that, like,
oversee how this is, like, distributed, or are
you just kinda, like, 5 by 9? Yeah.
No. We have a great panel of olamah
and this and that. Okay. Who are they?
Go call that Sheikh and say, do they
really listen to you, or are they just
using your name name dropping, rubber stamping, which
is unfortunately very, you know, pervasive?
If as a salic, a person who your
life goal is to what, Travel the path
to Allah, whether you're a scholar or not,
whether you're super pious or not. But your
goal is when I die, Allah should be
happy with me.
This is an important question you have to
figure out for yourself so that you don't
screw it up.
This is an important question I have to
figure out for myself so that I don't
screw it up. Give
all of us.