Hamzah Wald Maqbul – Riyd alSlihn War Against Allh Ribt 01222024
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The speakers discuss the negative impact of rebalancing credit cards and the importance of enforcement of monopolies and strong leadership in addressing issues such as addiction and violence. They emphasize the importance of the Sharia, which is a mercy mandate, and the importance of learning and practicing to be successful in the spiritual path. They also criticize people who promote "The big alpha" and make promises and advise not to go to a hospital. The speakers stress the importance of showing one's success in Islam and avoiding false assumptions.
AI: Summary ©
The chapter
regarding the
emphatic
prohibition
of
riba.
Riba is oftentimes
translated as usury.
Usury is one of the types of rebah.
A person who studies will know what the
others are.
What rebah is is essentially
dummy
transaction.
The most basic form of rebuah is what
they call rebal faful,
which is
That you sell one thing for another,
the same thing, but at a different rate.
So for example, selling
50 grams of gold for 60 grams of
gold.
The thing is the same that's being bought
and the thing that's being sold, but the
quantity is
the quantity is,
it varies. And
that's why it's referred to as a dummy
transaction,
is because there's no point to the transaction.
Transaction is supposed to be beneficial for both
parties,
but here, there's there's no even or
possibility
of benefit,
for one of the parties. 1 of the
parties is gaining, the other one is losing,
and there seems to be nothing that's going
on that's
adding value,
at all.
And so that's the
the type of
what we call usury or interest that people
are more familiar with. This is,
which is
that I I borrow, like, $100 from you,
and then you pay me back after a
month. And after a month, you don't you
know, you say, hey. I can't you know,
I don't have the money to pay you
back, or I don't wanna pay you back.
Can I pay you back next month? And
so Jahiliya, it's okay. Pay me back next
month, but pay me a 110
at that time or pay me a 120
or something like that.
And so the
the amount that has to be paid paid
back keeps compounding.
Again, it's a dummy transaction because what the
basic principle is what that you're
trading one thing
for the same thing,
but there's no there's no,
you know, there there's a variance in the
amounts.
And so it's a completely one-sided transaction.
And,
you know, a person might say because people
say this like, people say this. They're like,
hey.
You know, what about the time value of
money? Islam has this idea of shariqa that
you can have like,
you can collaborate in the business.
But the difference between shariqa and between a
loan is what? Is that in shariqa, the
business, if you fail, you fail together. If
you're successful, you're successful together.
And, you know, people would have,
partnerships in which one side would supply the,
one side side would supply the money, and
the other would supply the work.
And because of the varying rates of those
things, they would
agree to different proportions of ownership. There's some
filaf on the details. It's not, like,
completely open and shut, but this is we're
glossing over a lot of details here, but
this is not a class
you know, this is not a fit class.
The point is is what is that when
you benefit, you benefit together. When you lose,
you lose together. So whereas with riba, the
beneficiary is only the the finance
here. So it's a way that the rich
ride the poor. And, you know, the problem
is this is that look. We have to
understand our deen
to the point where we're able to, if
we wanna effectively make dawah to non Muslims
and increasingly Muslims that carry the kefirah and
the conditions inside their hearts of non Muslims.
You have to be able to make an
elevator pitch. What's a quick way if someone
says, like,
you know, why is rebal haram? What's wrong
with it? I don't see what's wrong with
it. Like, I transact with a credit card.
I'm just fine, which is not the case.
The average credit card debt, in America is,
like, 5 figures. And I don't have any
credit card debt, which means somebody else has
even more than that.
What's wrong with it? Okay. The elevator pitch
is this.
Imagine a world in which there are 2
people. 1 person has a $100, the other
person has nothing. The person who has nothing
says, can I borrow the $100? And the
person who has a $100 says, sure.
Here's a $100. Pay me back a 110
by next year.
Are they gonna be able to pay it
back?
No.
So this will necessarily always end because it's
a completely one way,
transaction.
This will always end in the rich riding
the poor. It will end in the the
rich
enslaving the poor. Because no matter how hard
the poor try to pay, you know, that
one person who had nothing tries to pay
back, they'll only pay back the $100,
in which case the the person who's the
financier will not only have his money back,
but he'll still be able to ride,
ride the poor person. And, you know, economics
are just these simple scenarios then multiplied out
through another system. If someone wanted to because
the elevator pitch is over. Right? So, okay,
you have my ear. Let's walk out of
the elevator and continue the conversation.
Well, what about, like, if that person takes
a $100 and does something with it in
order to generate more value?
You know? Then they can pay you back.
Yes. In that case, it's a business, and
it makes more sense that what? That,
you transact with each other as partners in
the business. Why? Because then both of you
incentivize.
Both of you incentivize
are incentivized to the same outcome that's beneficial
for both of you. Whereas with the rich,
they have no incentive whatsoever
to care about the business whether it succeeds
or it fails. And we know that whatever
behavior you incentivize
in a group of people, that's a behavior
you're gonna get. Maybe there are individual exceptions,
but over systems of people, that's how that
works. And so, you know, Islam
built a civilization in which
business was incentivized, and that's why Muslims did
better business. They were, on average,
more wealthy,
than others, and they were, on average, you
know, they had better good they had better
goods, better trade, more robust trade networks. The
idea of check is the check the word
check itself is actually a It's a cognate
for the Arabic word with a with a
with a and a calf,
which is what
that you take, you know, the IOU from
one person to another place, and you can
cash it out. People used to have these
transnational networks by which they would pay off
debts. They had mutual insurances.
Insurance were not for profit so that so
that, merchants were not so, apprehensive to send
goods from one place to the other.
And,
they built wild amounts of wild amounts of,
of wealth. And someone's like, well, how come
the Muslims are still not wealthier than non
Muslims?
Well, you know,
sheer and vast amount of killing that occurred,
and, essentially, slash slash and grab,
type warfare that occurred has something to do
with that. So how is it that the
Muslims like, the what is the most populous
and the most high income generating,
province of the Mughal Empire? Anyone know? I
know. Yeah.
It's Bengal. Where's my Bangla brothers? Where where
you at? Right?
The
Bengal was like the the the the, like,
the powerhouse of
Muslim India.
It still is.
But don't let the ban banjabes
and,
you know, Urdu speaking haters, like, put you
down. You know?
Nobody has anything on you.
So
what happened was in the the battle of
Tasi,
the lord Clive, who was the commander of
the British East India Company Army
after
the Muslims were sold out by Mir Jafar,
amongst
other traders who happened to belong to not
to make this into a sectarian gathering, but
happened to belong to an alternative version of
Muslim Al Qaeda,
that that also inhabited, you know, areas between
the subcontinent and the Arab world to this
day.
When they lost the battle, what was the
first thing he did?
He went after the textiles of Bengal were,
like,
coveted around the world as being the highest
quality.
And so what he did was he basically
called out the weaver's union, and he had
everybody's thumbs cut off so that they could
no longer produce anymore. And now they're like,
you're buying crappy, like, garbage,
textiles that, You know, later on, buyer crappy
garbage textiles that are produced from the mills
and the, factories in England, in
This is how you make money
by enforcing monopolies,
and by,
basically
doing, you know, capitalism, quote, unquote, at the
end of a gun because everyone you know,
people in the sound cloud are not gonna
be able to see me put up the
air quotes. Muslims are okay with capitalism, but
enforcing monopolies at the end of the barrel
of a gun doesn't really work very well.
That's why many of
the crony countries in the Muslim world that
have these kind of, like, the ruler, president,
king, whatever it is,
general who runs the country, he just basically
hands out or sells out monopolies on all
the core businesses to his relatives and contacts,
and, they don't really do very good business
with one another for that reason.
So at any rate,
you know, the the idea is though you
had a world in which
transactions
really mirrored the way the economy
actually worked, and people got paid and incentivized
and made wealth for doing those things that
actually,
generated and added value
to to the world. And someone says, well,
this is supposed to be a spirit spirituality.
Why are you talking about money? And, the
reason is simple,
and it has to do with why I
went to New York, this,
last week,
just a couple of days ago,
which is we went to go and train
the staff at NYU.
They
they certify
the halal dining,
facilities at NYU,
and, we have a very unique and singular
program.
I don't know of any other,
organization that has something that robust.
And so we require the all the even
the servers and things like that to take
training in Halal every 6 months as a
refresher.
And so we've talked about the standards and
tell them about you have to do this,
change your gloves,
can't let outside food into the hall, you
can't, etcetera. What are the rules are? And
we also talk about what is halal, what
are the spiritual
benefits or the concept of the spirituality of
eating halal, drinking halal, you know, the hadith
of the prophet
You,
you know, about the person
That
the mentioned a man who's in a long
journey,
dusty and disheveled,
and he spreads his hands out in front
of the heavens,
calling out, oh my lord, oh my lord.
And his food is haram, and his drink
is haram,
and his
clothes are haram, and he has been nourished
hitherto
by haram. So how is the Lord going
to answer his prayers?
So all these things we told them. Like,
this is why people come through the door
and, you know, someone asks you, you know,
some questions or, like, is a little bit
uptight about things. This is why, because this
is a concern that they have, and we
also told them a little bit about Islam.
So I told them I said, look. You
know, don't get this wrong
that, if a person stands in the street
corner and they mug everybody who walks by,
that person,
if they mug everybody who walks by,
that person brings that money of theft in
and then buy something from your
cafeteria.
I go, it's not halal for them. It's
haram for them.
Why? Because the food may be halal but
is purchased with Haram money. There's no way
of, like, circumventing this, the system. And so
they were somewhat taken aback and surprised and
impressed by that. And I told them I
go, not every thief is
standing on the street corner, you know,
with a with a hoodie on and with
a knife. Like, some of them wear suits
and ties,
and they work in these tall buildings as
well. And if a busload of them fell
off of a cliff, I wouldn't bat a
eyelash. You know? And they I think they
feel like they they appreciated that.
You know? Workers of the world kinda united
for a moment. You know what I mean?
So
that's that's what that's what this is all
about. And, indeed, the person who,
transacts in riba according to the sacred of
Islam is worse than that person. So that's
the point of the spirituality,
is that if you're not eating halal, you're
poisoning everything else. Your prayers are not gonna
be accepted. Your prayers, which are the. Your
dua is not going to be accepted. Your
dua, which is and things after that,
you know, it just goes downhill from there.
Your prayers, which are the the foundation of
the deen, the pillar upon which your deen
rests, and the dua, which is the core
of of of the worship of Allah Ta'ala,
which is the purpose for which a person
was created.
So Allah
Ta'ala most high says in his book, those
who
consume,
riba,
they will not be, they will not stand,
meaning they won't be raised from their graves
on the day of
judgment. Except for, like, the person who Shaitan
has.
Shaitan has thrown them down,
from insanity.
That the person is you know, like a
person who's been, like, cast down, pushed down
and
because of their because of insanity.
That's how their their condition will be when
they're raised on the day of judgment.
That's because they said,
trade
is like,
usury, but they're they're the same thing. What's
the difference? Right? There's still both of the
thing both of the business. You learn them
in the business school.
Even though Allah
prohibited
usury, Allah
made lawful
trade, and he prohibited usury. So why are
they both in the business school? This is
a complete innovation
of the and the,
and sadly, there are a section of people
from the of the prophet
who have,
drank that Kool Aid, but, it's not right.
At least amongst us, the majority of people
will,
still say that it's haram, and the person
who dares to craft that line,
there are still men who have faces in
our ummah that will will say that that
person is no longer a Muslim.
So whoever whoever,
a righteous exhortation has come to from his
lord,
and then afterwards ceases, then that person is
still allowed to take what they,
what they were owed, the principle that they
were owed.
And the rest of their affair or their
judgment, belongs to Allah.
And whoever,
returns to,
transacting such, in,
Those people are the people of fire, and
they will be there in for a very
long time.
One of the one of the points that's
mentioned in the tafsir is the person who
habitually
violates the sacred law with this, that that,
some of the said that they're no longer
even,
they're no longer even they don't
have right to the principle
anymore either. And the reason for that is
what? Is the the ayahs
the ayah
will permit that
interpretation. And the reason that those people who
interpret the ayah as such,
say because they're returning again and again to
the transaction of riba is like a type
of kufir and the,
Murtad. They,
they they lose the,
the ownership of their of their wealth.
And so,
the Ayah,
continues.
Faces
usury.
There there has no blessings in this world
or in the hereafter.
And Allah will grow,
every charity.
It's like an investment.
If you put it in you imagine,
you
know, if some of these guys are a
little bit younger, but if we were young
and we put money in Apple when it
was, like, not it was a penny stock.
It would have been, you know, 1000000 years
by now. Or we put money in Bitcoin,
went back when it cost $100 of Bitcoin
instead of $40,000.
We would have literally
it would have been like,
who knows if I had that much money?
I would, like, flip everyone the burden and
be like, you know, leave everybody with the
traditional Japanese greeting of sirenara suckers and, you
know, be out.
You know, so the thing is that investments,
they grow, right,
in time. And so Allah says that
the hadith of the prophet is that Allah
takes the the sadaqa that you give, and
he grows it like like a baby camel.
And it keeps growing, growing, growing. So you'll
see that small sadaqa that you gave, and
then one day when it's time to meet
Allah to Allah, that investment, you'll see now
when it's at maturity that it will be
like the size of the Mount Uhud. Love,
the
the the one who is emphatically ungrateful,
and
the one who is a complete profligate in,
in in committing sin after sin.
That those people who,
believe and work good work deeds of righteousness
and establish the prayer and give zakat,
for them will be their reward with their
Lord, and there will be no
fear upon them nor will they
grieve. Oh, you who believe, fear Allah.
It
says and leave whatever is left from your,
pretenses to
usury,
if you indeed are believers.
And if you do not,
then take the notice
of
war from Allah and his messenger
so this is
the the manifestation
is going to be on the day of
judgment. The angels will tell them that, no.
Grab your
armaments because your lord is going to make
war on you.
But the harp from the
from this Ummah is that it is
mandated, and it is a commandment for the
sovereign leader of
the Muslim polity.
Can't say Islamic State anymore now,
you know,
I guess.
I don't don't wanna be fitna for people
because that's not what we're talking about.
The,
the the the the imam, the sovereign, is
mandated by the Sharia to tell such people,
or command such people to repent, to seek
repentance from them. And if they repent,
then,
you know, they're owed, if it's the first
infraction,
what,
the principles that that were lent out.
And if they don't, if they continue,
transacting Riba,
then he's mandated to,
to make war on them, to use violence
because the state is what?
The state
is the organization,
in every land that monopolizes violence,
that they're mandated to use state mandated violence
in order to end it.
That's something that is not
puppy hugging care billboard material,
but that is the deen of Allah. And,
that is,
that is, you know, that is the the
the the mercy of Allah
so that the rich don't abuse the poor.
We're not commies.
Someone is rich. Someone's a baller.
Has a lot of money.
We don't. We're not we we say it's
a sin to be jealous of him. We
don't say, I hate you, rich bastard. We're
not like that. Even sometimes a person feels
like, you know, feels like it. And then
people are like, oh, money's not everything. It
doesn't bring you happy. And you're like, yeah.
Right. You know, rich bastard.
You know, but but still, we suppress that
feeling,
and we say officially the fatwa is that
you don't have the right to steal from
from a rich man or to resent them
for their wealth. You just say and ask
for Allah to offer to give them barakah.
And if he wants money too, Allah gave
him the money. Allah Allah can give you
as well. So, you know, you ask, you
spread your hands,
in front of the same Allah who gave
them, he can give you as well. And,
but we don't we don't we don't speak
ill of the rich. But on the flip
side, if the rich are abusing the poor
just like the poor, if they abuse the
rich, neither of those things are are right.
And there's definitely
more
statistically speaking, though both of them are wrong,
statistically speaking, there's more of a a possibility
of the rich abusing the poor historically that's
more freak that that's more frequent,
than the, the other way around. And so
the Sharia has this as a mercy mandate
too,
and the blood sucking of usurers
in in, you know, in in any
sovereign polity.
As for
the,
So that if you repent
from consuming that,
wealth of riba,
then
you get back the principles that you're owed.
And don't transgress others, and you won't won't
be trans gressed.
And,
under this topic heading, there are many
that are, rigorously authenticated and well known from
them is the hadith of Abu Hurair
in a previous chapter. You remember there was
a vision the prophet
saw about the the day of judgment. It
was really long hadith about, like, the punishments
of the people in the hellfire.
One more
point that I thought was interesting
that I
wanted
to mention is that he,
he mentions in
in,
explaining
that Allah
will efface,
will efface the riba and he will.
And
he will grow,
that the barakah of, the money of rebay
is
effaced, that a person has the money, but
it doesn't do them any good. He mentions
that the prophet saw on the,
a vision of the fire that there were
people who,
were said to be the people who consumed
the wealth of Riba. And so part of
their punishment is, like, they had entire houses
in in in their stomach that they had
somehow consumed,
which I found very interesting because the primary,
I guess, anxiety that American Muslims have about
reba
is houses.
So I found that very interesting that that
that was mentioned in particular that a person
will have a house in their stomach. This
doesn't mean that there are, you know, there
are these
kind of
halal compliant,
Muslim home loan organization. I'm not saying that
they're
wrong,
or right or giving a about them. Actually,
to give a about them or something that
alludes to it, there are some of them
that have actually relatively good,
contract.
People say, oh, it's like the same thing
as a conventional mortgage. I go, yeah. The
same thing. You know? It's people same thing
about riba. It's just like trade.
Oftentimes, a girlfriend and wife can behave in
similar ways, but there are certain key salient
differences
honorable and noble gentlemen like,
the all the students of knowledge who are
present here.
Will tell you what the differences are. That
is this wife material or is this is
this girlfriend? They'll tell you. But there's some
of them are legit. So why why you
know, these are options that we have that
maybe our fathers didn't have before us. So
why go there if you don't need to?
Saidin Abdullah bin Musa
said that the messenger of Allah salallahu alaihi
wasalam cursed the one who consumes
the wealth of riba
and the one who feeds it, meaning the
one who pays it. And it's a hadith
of Muslim, and and
others,
narrate, and the 2
it
is it is it okay for me to
work at a bank? Or they'll tell me
I work at a bank. But don't worry.
I'm in the in the IT department.
Gada, like the loan officer, how many loans
will he process in a day?
Whereas the IT guy is the one who
writes the program that every single loan officer
uses at the same time.
It's even worse. Just stay away from it.
It's gross.
There are a number of that are very
disturbing with regards to riba.
The it's re reported that he said that
there are 70 something odd different types of
riba, the least of which is worse than,
committing with your own mother. And then in
the narration, committing with your own mother in
the shade of the Kaaba.
So it's safe to say, many of the,
including Malik, they consider it to be, like,
the greatest sin
after Kufr.
And, there's, you know, there's a reason for
that. It's not completely, like, far fetched when
you think about the or you think about
the Quran
itself.
That take the notice of work from Allah
and His Rasulullah.
It's it's a big deal. Right?
It's a big deal. A person a person,
for example, like, committed,
that language isn't there. Right? There's lashes for
the person, at least in the Quran, that's
explicitly,
that's explicitly
mentioned in the text of the Quran. And
then, you know, when you
read about,
you know, the Athar about the person who's,
the person who's,
you know, married or has been married and
the correct marriage before and and because it's
consummated.
Okay. The
punishment is
higher
there, but the language describe describing the sin
is not anywhere near as harsh.
So, you know and it's, you know, it's
something that
the harms to society are definitely
not as much. And this is something also
a person should remember
that according to a great number of the
Usule theorists of the Sharia,
the fact that something has had the punishment,
a sin, the punishment does not necessarily
mean that the the sin is a greater
sin.
So one of the hikmas of having such
a a severe punishment like stoning to death
or like lashing for zina, is it something
that a person has inside of their jibila,
like inside of their national constitution,
a great desire and a great urge,
to do it.
If they don't, they make medicine for that.
Your local pharmacies will dispense it, and you'll
be better, inshallah. It's a sickness. Human beings
consider that also a sickness that a person
has never heard or desire to do this
thing.
So you need to have
to stop a person, like a deterrent to
stop a person from letting that that that
that
natural disposition go out of control.
Whereas there are other things in which there's
not a particularly
a particular prescribed punishment for it,
but there there are bigger sins. There are
bigger sins. Revise is one of those. There
may not be a head punishment for it,
but eventually,
it can only it must be dealt with
through violence within the context of,
the sovereign, the sovereign policy,
of the Muslims. And even if we're like,
right now, we live outside of the sovereign
policy of the Muslims.
We don't have the ability or the right
to or the mandate, I should say, to
deal with it through violence, but it doesn't
mean sin is any less. Like, I'm aware
of, like,
But still, for example, transacting riba between you
and another Muslim, it still has haram no
matter where which dar you're in.
The chapter regarding the,
prohibition
of showing off,
Allah said
that in that
they were not
commanded except for to worship Allah
making their
deen purely for him and inclining,
to the truth,
and away from every
every falsehood.
And Allah most high says, do not
invalidate your,
charities
by
reminding people of the favor you did to
them and harming them
after having given,
like the one who
spends his,
money in order to show off to others.
And Allah most high,
describes
the
as those who show off in front of
the people, and they don't remember Allah except
for very little.
And one of the tafasir of that is
that except for when they're amongst the Muslims,
they talk about Allah, but when they're not
with them, they don't they don't talk or
mention or remember Allah at all.
This is a hadith. It's a
great,
it's a
great,
foundational
principle of this the spiritual path and of
the ma'rifah of Allah Ta'ala
that Sayyidina Muhurir radiAllahu ta'ala who narrates that
he heard the messenger of Allah
say that Allah
most high said,
from amongst all partners, I'm the one who
has least need of partnership.
Whoever does a deed,
and he
makes it for me,
makes a share of it for me amongst
other partners that are other than me is
that I give my share up. Let the
partners all have it.
So if you did something for Allah
and for
your wife, for Allah Ta'ala and for your
friends, for Allah and for your family, for
Allah and for the government, for Allah and
for YouTube or TikTok or,
you know, whatever,
you know,
perpendicular monkey or whatever the next app is
gonna be called. I don't know. Whatever it
is, he said if you did some part
of it for me and some part of
it for someone else, it's all of it
I,
give to somebody. And, of course, sometimes you
make your wife happy for the sake of
Allah, not for your own pleasure, but for
the sake of Allah. Sometimes you put up
something for the people on whatever
perpendicular
app for, you know, for the sake of
Allah.
That's fine.
But,
a word of caution to
the Saliq is that it's very difficult to
guarantee
that
those intentions are 100 percent pure and you're
not just making a fool out of yourself.
And so because somebody has to give dawah.
Right? Somebody has to do relieve the salat.
Somebody has to give the. Somebody has to,
you know, do stuff amongst the Muslims. It's
kind of like a mandate. Like, someone has
to teach a Darce. Somebody has to run
for a mirror. Somebody has to,
you know, raise their hand once they're gonna
say, who gives a $100,000?
Otherwise, nobody else is gonna give a 100,000.
You know, like, somebody has to do all
that stuff.
But every person should have a hedge against
the very real possibility that those things are
done for other than Allah
in some part,
making it all of it for other than
Allah under the principle of this hadith. And
so every Muslim should have a couple of
things that they do
that are kind of in the in the
tank in case all of this stuff falls
apart on the day of judgment.
On the flip side, your ability to do
things for the sake of Allah
helps you also to in private, when no
one else sees it and there's no conflict
of interest, helps you to be able to
do it,
when other people are seeing
and is a a in your favor when
you make the claim that you can that
you're doing it for for the sake of
others? Otherwise, sometimes some people only recite nicely
when they're leading in front of people they
wanna impress, and some people only, go to
Dars when their friends are going, and some
people only do and then in that case,
you know, to prove to bring a proof
in your favor on the day of judgment
that you actually did it the sake of
Allah becomes very difficult because all of it
becomes murky and ambiguous.
And may Allah
help us all. So something some something you
do on your own when no one else
watches, see this. And between you and Allah
there's more,
more sweetness,
in it,
to be sure.
And this is a narration, again, very scary
narration,
from,
this Bab, from this chapter
regarding the prohibition of showing off.
Sayed Abu Hurair radiAllahu anhu narrates that I
heard the Messenger of Allah sallallahu alaihi wa
sallam say,
indeed, the first person who will be judged
on the day of judgment will be a
man,
who was martyred,
meaning killed in battle.
He will be brought, and all of the
blessings Allah gave him in his life will
be shown to him. And he will,
accept that he was given these blessings,
And
he will be asked, what did you do
with them?
He'll say, I fought for your sake, oh,
Allah, until I was martyred. And then Allah
will say to him,
you lie.
Rather, you fought so people could say that
you're
brave and you're you're, an excellent warrior. And
they said it, and,
then he will command, that he be brought
down on his face,
and dragged until he's thrown into the fire.
And then the second person is a person
who sought knowledge
and
taught it and recited the Quran.
He will be brought, and he will be
shown all of the blessings that he had
until he admits that he received them. And
then,
Allah will say, what did you do with
these blessings?
And he will say, I
learned knowledge and I taught knowledge, and I,
recited Quran for your sake. Allah will say,
you're a liar. Rather, you,
learned so that people will say that you're
a very learned person,
and you recited so people will say that
you're a great reciter.
And then he's commanded to be pulled down
and dragged on his face until he's
cast into the fire. Then a man who,
Allah Ta'ala,
gave him
generously
and gave him all different types of wealth,
he will be brought
and he will be shown all of the
blessings that Allah gave him until he admits
to them. And he will be asked, what
did you do with them? And he'll say,
I did not leave any path that you
love, that
that charity should be spent,
in that path, except for I spent,
in that path for your sake. And Allah
will say, you
have lied.
Rather, you did what you did so. People
would say that you're generous, jawad.
Right?
Obviously, this is not about you,
but it's the same word, the same name
you're named after. The difference of Jawad and
Sahih, both of them are words that we
would translate as generous, but is the person
who gives the person who deserves.
Whereas is the person who's so generous, he
gives the person who deserves,
and the person who doesn't deserve, the one
who asks and the one who doesn't ask.
And so it's like an emphatic form of
generosity. So you did it so that you
people would say that you're just such a
generous person
and they said it, then he will command
that the person be brought brought and dragged,
by his face and then cast into the
fire. This is really scary because these are,
like, all the best people in the home.
Right? These are not the drunkards and the
zanis and the, people transacting interest. These are
the people who are actually, like, involved in
the in the community and involved in the
ummah and that we would think are the
best of people. The point is is that
doing things for the eyes of other people
is,
a very slippery slope and a very perilous
path,
for a person to end up, you know,
going cruising for a bruising on the day
of judgment. So a person should be careful
about it. And the kind of stupid things
that people do in order to get a
leg up in front of one another for
shoharah
to be known,
They're ridiculous and, like, incredible.
People
on social media do things, but it's not
new. People used to do stupid things like
this in the past. Every time, every place,
there's a modality that a person will put
themselves forward in order to,
gain shuhrah,
in order to be, you know, the big
alpha and be the big top g.
Of course, the people who promote these things,
god bless them for their,
acceptance of Islam.
I won't begrudge them their conversion or say
that it's insincere,
but
that the best of you in Jahili are
the best of you in Islam if you
bother to take the time to understand the
din. And I don't think this is something
that anyone has made them understand. In fact,
I fear I fear that they have urchins
around them that actually are more interested
in
taking taking the shohra that those people brought
with them from Jahiliyyah than giving them the,
the blessing, that comes with Islam and the
treasure that comes with the the teachings,
of Islam.
And I'm wrong. But the point is is
what? Is that this thing of putting yourself
out forward and and acting like the big
alpha and puffing your chest out and things
like that, These are things that, you know,
they're very natural biological things, you know, that
mammals do in order
to be the alpha because it, you know,
inspires other people to submit to you.
It inspires
other people to,
mate with you. It inspires other people to,
follow your leadership
in the same way the alpha gorilla or
the alpha chimpanzee
inspires the beta, chimps to comply with him
and the the female chimps to mate with
him. But that's not something that that that's
all, like,
that's all, like, dislikes like, world lower world.
That has nothing to do with the malakut,
the person who wants to be a saliq
toward Allah
If they want to be alpha in that
world,
the of that are something very different.
And the fact of the matter is a
person who has this angelic and spiritual power
inside of them,
and the person who has even that bohemian
power inside of them, they don't need to
show it off and advertise it to everybody
because it's a means. It's not an end.
And,
you know, I fear I fear for a
lot of people
that they're doing these types of stupid games,
and they're winning at it. Because when you
talk crap about other people, Khalif Toharaf, that
wasn't something that they the Arabs used to
stay only since, like, Twitter was invented. Right?
Even though that's how a lot of Twitter
works. Right? Disagree with somebody and you'll become
famous.
But that's, you know, that's a that's a
old that's a old trick from the bag
of tricks that people people have had. You
know, everybody who has a little bit of
knowledge about the media knows if you say
a lie,
in in a bold enough way and in
a bold enough,
context,
people will hear the lie. Even if you
apologize later, more people will hear the lie
than will hear the clarification or will hear
the apology,
or will hear the fact checking or whatever.
In fact, the whole Hasbro, the whole Israeli,
the whole Israeli public
public relations,
to put it euphemistically
edifice, all works on this
on this principle.
And, like, how horrible is it to be
a Muslim or to claim to be a
Muslim and then also operate in that that
way? And you will see it'll be frustrating.
Those people will, in the short term and
in the medium term, they will gain. They
will come out ahead.
And we would say that they would come
out ahead always, except for there's a yomulpiama.
And, Allah doesn't put baraka in that type
of stuff. A 100 chimpanzees have come and
gone. Nobody cares.
People go to visit the prophet, sallallahu alaihi,
and so they don't give a damn about
these people. You know, people know the names
of Junaid and Bayezid, and they don't know
the names of these people.
And they don't care care because a 100
chimpanzees have come and gone, a 1000 chimpanzees
have come and gone. All of them ate
their bananas, and nobody cares. And
nobody's gonna care.
And it's they're gonna wish that they they
did something different.
This is our iman, and the person who
is intelligent will take
heed.
So he's like a damning indictment of, like,
imperial court culture, which is sadly,
the method of politics that many of us
have learned,
which is what that some people said,
to say
that when we go and enter on the
on the on the authorities, on
the the the people in power,
we say to them certain things that are
different than the things that we say,
when we're not amongst them. Sayyidna Abdullah bin
Umar,
he said that we used to consider this
nifa during the era of the messenger of
Allah sallallahu alaihi wa sallam, which is what?
The whole system of Mashura, Ashura, Amruhun Shura
Benuh, it's a description of the believers in
the Quran itself,
Is what
that just like the emir has an absolute
right to be obeyed as long as they're
not telling you to do something haram,
The
the map more has the absolute right to
be heard if there's any significance to what
they you know, to who they are and
what their opinion is. And is what? Like,
for example, if I you know, we're all
gonna go on a trip next week to
Minneapolis.
Okay? So I'm like, let's make mashura, or
Sharif is the the the Asharaf
He's the he's the Amir. So he's like,
okay. He tells all of us. Okay. Look.
Look. Let's make sure. Like, how how are
we gonna go get there? And so this
guy says, take a bus. This guy says,
take a bus. This guy takes take a
bus. This guy takes a this guy and,
like, you know, the and then it's your
turn. You're the last person.
And you know that the plane ticket is
cheaper than the bus ticket. It gets there
quicker, and, you know, it has, like, 20
other things that are beneficial for you.
And,
but, like, you don't wanna say something different,
different, or do you wanna make somebody
feel bad because they
just go ahead and say what your opinion
is.
Don't be salty afterward if they don't accept
it, but your responsibility in front of Allah
is discharged when you've said with Tasihah what
the opinion
is. And mashur doesn't work if everybody's a
yes man. But what's the problem? What does
work when you're a yes man is sucking
up.
So if the leader likes you and they
don't feel threatened by you
and they feel with you like the same
way like a 6 year old girl feels
like with her own, like, like, elementary school
friends,
then you're more likely to get appointed to
something. Because oftentimes, the egomaniacal
types of people who are in power are
that 6 year old girl.
This leads to another set of problems.
We don't have time to talk about nor
is perhaps this is the place for that,
for, like, imperial court etiquette. Even though there
were olema, not all olema are
people who know about politics, which sadly we're
seeing, like, at a very humiliating level in
front of our eyes nowadays.
But there were ulama that that do know
about did know did know about them and
prosecute them properly and well. That's something that
people should learn.
But suffice to say is that there's a
reason why many olema,
they chose to stay away from the court
because they knew the leaders were these types
of egomaniacal
people, and they're doing a good enough job,
you know,
in the sense that the, you know, Adan
was still called,
5 times a day and the markets were
still open.
And it's really their job to surround themselves
with people, tell them
what's up. Uh-huh.
Not your job to to correct them.
But it's like a slippery slope. You know?
If it's
you go there and you'll straighten them out,
then it's wadget for you to go.
From their point of view, if
they call you
and they'll tell you the truth, then it's
wiser for them to call you.
If both of you love each other and
you work and have an understanding, that's the
best. Why wouldn't a person do that? But
sadly, statistically, what ends up happening is both
sides mistrust and hate each other and are
trying to stab one another. And, so it's
probably best in that case if going and
not going. In both cases, there's gonna be
no benefit. And in one case, you end
up, in jail,
you know,
in in Arab socialist republic with, you know,
jumper cables and a car battery hooked up
to your balls, then
best to sit this one out.
This hadith,
is,
I mean, it has 2 possible.
Obviously, no. He picks 1 over the other,
in meaning. But
narrates
that the messenger the prophet said,
the person who
did their good deeds in such a way
that other people could hear,
Allah will make other people hear them on
the day of judgment, and the person who
did their good deeds so that other people
can see, Allah will make other people see
them on the day of judgment.
One
of the hadith meaning of the hadith is
what?
Is that
if you did your deeds for other people
to see, they saw it, got your reward
here. Don't expect anything on the other side.
The other possible meaning, of the hadith is
what a person who did their good deeds
so that other people hear about them.
Will let other people hear about
their
sicknesses on the day of judgment.
And the person who does a good deed
so that other people see, other Allah that
will show other people their sicknesses on the
day of judgment, who will expose them. This
latter meaning is the one that seems to
be preferred by imam Noeep
There's
one more hadith in the
this last hadith.
Anyone here trying to go to med school?
Yay.
It's
the village babu.
Abu Hurair, the allahu, and who he said
that the messenger of Allah sallallahu alaihi wasallam
said, whoever sought
knowledge that is from that knowledge which is
sought for for the sake of Allah
Ta'ala.
That a person who seeks knowledge that is
sought for the sake of Allah mighty and
majestic is
he.
But they didn't really learn it except for
so that they can grab some
nice and
flashy piece of the
dunya,
that person will not find
the fragrance of Jannah, meaning they won't, come
anywhere near it.
You smell something from far away. Right?
And so, I always think about this, and
I think 2 people who should be most
afraid is Mobis and doctors.
The the the the students of knowledge and
the the the the students of medicine whose,
like, refrain is we're doing it to help
people.
And I have to
say, as has been mentioned in the starts
before,
that,
one of the very few
red sulfuric few,
exceptions that are shocking to me. And I
think we'll have people will have a very
high on the day of judgement, The doctors
of Gaza,
that are working and don't go home around
the clock,
that literally, like, don't give themselves time to
even mourn for their own
loved ones who are killed because of their
constant consistent service,
for the sake of Allah for their patience
to the point where they're literally operating.
And,
you know,
like,
literally
are going in with weapons and fighting a
battle that they're not even fighting because they're
busy,
like, tending to their patients,
that,
that that whoever these people are, you know,
they're they're the only
if there are
any accept
from them and raise their rank and raise
in the people who would
fight for them and who will take vengeance
for those who harm them and harm their
patients.
I I heard, an interview,
and, the interviewer was saying, like, now that
your hospital is destroyed,
because there are none anymore. You
know? That that the interviewer, she she asked
the doctor. She's like, now that your hospital
is destroyed, are you gonna, like, take your
family, you you know, try to get across
to Egypt and take your family to safety?
And he, like, chastised her. He was like,
why do you you people don't like, why
do people think I even went to med
school?
Like, do you think I did it to
that so I could do that like a
runaway when my people need me?
I thought if I saw people like that
when I was an undergrad, maybe I would
have gone to medical school instead of.
Allah accept it from them. And then the
people on the other side, you know, it's
not too late. As long as you're alive,
you can still change your ways and,
you know, change your and change the things
that you do. At least some of it
should be used for the sake of Allah
Nobody will begrudge you for earning a living
except for a hater whose opinion really you
shouldn't pay attention to in the first place.