Ibrahim Nuhu – Tafseer Ibn Kathir #30 Surah Al-Baqarah
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AI: Transcript ©
In the name of Allah, the Most Gracious,
the Most Merciful.
May the peace and blessings of Allah be
upon the Messenger of Allah, the Most Gracious,
the Most Merciful.
Our Prophet and Beloved Muhammad, peace and blessings
be upon him and his family and companions.
Today is the 7th of April, 1446.
In accordance with the 10th of October, 2024.
We continue our lesson in this blessed book.
The book of Allah, the Most Glorious, the
Most High.
I ask Allah, the Most Gracious, the Most
Merciful to bless us with what we have
learned.
And to forgive us our transgressions.
And to forgive the sins of many.
And to raise his rank in knowledge.
So, I guess today we will be dealing
with the saying of Allah, the Most
Gracious, the Most High.
Allah, the Most Gracious, the Most High.
Allah, the Most Gracious, the Most High.
After talking to Bani Israel.
Addressing them using their father's behavior and attitude.
When he attributed them to their father to
remind them about who they were.
And who they were supposed to be.
O Bani Israel, remember my favor which I
have bestowed upon you.
And fulfill my covenant.
Fulfill your covenant, O you who fear Allah.
And I believe in what you have revealed.
And I believe in what you have revealed.
To the end of the verse.
So Allah, the Most Gracious, the Most High.
Continued to remind them about what they are
not supposed to be doing.
He said, Do not mix truth with falsehood.
And conceal the truth while you know.
Don't we ever mix the truth with the
falsehood.
Because the Jewish community is upon the knowledge.
That the Prophet ﷺ is the final messenger
of Allah.
And they know that Rasulullah ﷺ brought the
truth from Allah.
So they have the knowledge about this.
So rather than telling people the correct approach.
So they did not.
They lied against the Prophet ﷺ.
And also about anyone of them who is
willing to accept the truth from Rasulullah ﷺ.
Allah says, Don't mix the falsehood with the
truth.
And you end up hiding the truth.
Allah says, Do not hide that one.
Inform people that the Prophet ﷺ is the
true messenger of Allah.
And also the final messenger of Allah.
And nobody will succeed except if he follows
Rasulullah ﷺ.
They are supposed to explain this to everyone.
Allah says, He says, Allah
adds an agreement with the Jews.
With the Jews that they will explain that
which is revealed to them to everyone.
And they will not hide that knowledge.
But unfortunately, Put the knowledge behind their back.
They did not explain it to the people
in the way it should be done.
Allah says, He says, You have to explain
it to the people.
But unfortunately, they did not do that.
That's why it is a behavior of a
Jew.
For you to have the knowledge but you
don't tell people the knowledge.
It is a Jewish mentality and Jewish behavior.
For you to have the knowledge but you
give them the wrong information.
Yeah, that's the Jewish mentality.
And you have many, many, many, many, many
scholars who qualifies the murtaba of the scholarship
but they don't tell the truth.
Out of what?
Looking for the dunya.
You know, looking for the dunya.
It's possible to have a scholar.
As far as knowledge is concerned, he is
a very knowledgeable person.
However, he is not willing to tell the
truth.
Why?
Because he is afraid of his dunya to
be taken away from him.
Right?
Not even to be killed or to be
jailed.
No.
He doesn't want his dunya to be taken
away from him.
So you have a lot who are upon
this manna which is Jewish behavior.
Allah subhanahu wa ta'ala says, So
this man was given the knowledge by Allah
subhanahu wa ta'ala but unfortunately he threw
away the knowledge.
Doesn't give fatwa correctly.
Yeah, doesn't give fatwa correctly.
So knowledge is a manna from Allah subhanahu
wa ta'ala to who?
The scholars and the student of knowledge.
And they have to explain this to everyone.
Allah subhanahu wa ta'ala says, Do not
hide that which Allah subhanahu wa ta'ala
has given.
So as I said, if a person has
a knowledge but he doesn't teach that knowledge,
he is having a Jewish behavior and manna.
If a person has a knowledge but he
doesn't act upon that knowledge, he is having
a Jewish behavior.
And this is what you always ask Allah
subhanahu wa ta'ala to protect you from
being among them.
Right?
Every day, right?
Indirectly you are saying, yeah Allah, I don't
want to be among the Jews.
And I don't want to be like the
Christian.
The Christian community are the ignorant community.
Community that is based on ignorance.
They have no knowledge.
They worship Allah subhanahu wa ta'ala with
ignorance.
And the Jewish community, they do have a
knowledge and the correct knowledge.
But they don't use it.
You get it?
They don't act upon it.
So you are asking Allah subhanahu wa ta
'ala to protect you from being like the
Jew and also to protect you from being
like the Christian.
So if I don't study, I am trying
to be like the Christian.
If I study but I don't act upon
my study, I am being like the Jew.
And the same goes to the one who
has the knowledge but doesn't convey the knowledge
correctly.
He is also acting like the Jew.
So any financial institution
or Islamic economic system that is based on
tamweeh is a Jewish approach.
And if we have the Islamic banking or
Islamic economics or Islamic finance, but we don't
apply the correct one.
Do you get it?
We don't apply the correct one.
But we tell people we are doing Islam
but in reality we are not.
We give them Islamic title but inside the
content is different.
This is Jewish behavior, Jewish approach.
That's why the Prophet s.a.w. said,
he says, He said, do not
do that which was done by the Jew.
Do not imitate a Jew.
This is the meaning of that.
Don't you ever commit that which Jews are
committing.
In the way you will be legalizing and
validating the impermissible things in Islam with simple
shallow tricks.
Useless tricks.
You get it?
Don't catch fish on Saturday.
They set a trap on Sunday.
On Friday.
And they go and pick it up on
Sunday.
But the fish was trapped on Saturday.
So that's how they try to bypass the
system.
They forgot that they are dealing with Rabbul
Alameen.
Not human beings that could be deceived.
Last one Adam.
Rasulullah s.a.w. told them, It is
haram upon you to eat the shahab.
Shahab.
The fat.
The white meat.
That's fat.
You see a sheep.
When they remove the skin.
They do have the fat.
The one that when you melt.
Yeah, the one that comes under the skin.
And also mixed with the meat.
Yeah.
No, for the Jew.
Because of evil behavior, Allah s.w.t.
told them haram.
Adam says, Alhamdulillah.
But by the way, they said it's harmful
too.
I'm just saying.
You look at my statement.
They said it's harmful.
But do you believe in that?
I'm not telling Adam to cancel your favorite
food.
But that's what they're saying.
It's harmful.
However, somebody says.
And I heard also another one.
Somebody says, No, this statement that says the
fat is harmful to our life.
It's doubtful.
Because Allah told the Jew, it's haram upon
you to eat the fat.
How can you punish a person by stopping
you from eating disease?
If I say, Hamad, don't eat this because
it's harmful for you.
Is it punishment?
It's helping.
And that one was punishment from Allah s
.w.t. for them that they cannot eat
fat.
So how can it be harmful?
If Allah s.w.t. is telling them,
don't eat.
That should be actually mercy from Allah s
.w.t. for them.
That's okay.
I heard one of the doctors saying that
actually there's certain disease.
The best way to cure them is to
eat fat together with vegetables.
Eat the carbohydrate.
But just the vegetables.
Those other things.
Mix them with the fat.
They were saying, don't worry.
Just eat the meat with the fat.
It will not harm.
And they told this is what they do.
It doesn't harm them and they got what
they're looking for.
So anyway, Adam, I wish you all the
best in your fat.
Let me just finish this.
Allah told them not to eat the fat.
Haram upon you.
But this is a Jewish mentality.
What did they do?
Okay, no problem.
What did they do?
They bring the fat.
They melt it.
Yeah, they melt it.
They sell the oil.
They use the money.
Allah cursed them because of this.
Is that you?
Never agree with the God straightforward, you know.
The Jewish of today.
Are they different from this?
Never.
Never.
The same, the same.
If he is a Jew, he is the
same.
Unless he didn't accept Islam.
Yes, Adam.
Shafa has asked for clarification on the definition
of tamwi.
Tamwi means, you see, it's like to have
this thing.
If you open it, it's extremely black from
in and out.
I bring the white paint.
I paint it.
So the surface is white.
But inside, there's nothing other than black.
So if you come, oh, mashallah, very nice
and beautiful thing, you know.
But once you go and open it, that's
tamwi.
So you know that this thing is haram,
but you package it nicely.
That's tamwi.
To portray and to present it to the
people as a very nice and beautiful thing.
So that's what many of us, most of
us are doing.
Yeah.
I told you I'm doing raabaha, mudaraba.
But the reality when you go inside is
none other than the same conventional transactions, loans,
contracts, but in the name of Islam.
So whose behavior is this?
Jewish behavior.
They don't let us succeed because their financial
system is held by who?
By them.
By them.
So when we say we want Islam, yes,
yes.
Go with Islam.
Bring Islam.
But they try to succeed in convincing those
people who are willing to apply the Islamic
thing to go with modifications and moderations according
to what they say to accommodate the so
-called need of the contemporary time.
So this ayah has bigger meaning.
وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ
تَعْلَبُوا All of these people who are doing
this, who is giving them the green light
to go ahead?
Scholars.
Because let's say, لا قدّر الله if we
have a bank.
And nobody knows us except Hamad.
Hamad is the only one who is known
to the community.
And Hamad is a scholar.
And the people don't trust us, but they
trust Hamad.
If we're going to convince people to come
and accept our product, most likely nobody will
do so.
So we put Hamad in the middle.
In front.
So people see him.
And Hamad will tell us, go ahead with
this, go ahead with this.
The bank or the institution, when they come,
we show them the fatwa from Hamad.
So since they trust him, what are they
going to do?
They will accept.
So what Hamad is doing is, كِتْمَانُ الْحَقَّ
Not this Hamad.
He's doing كِتْمَانُ الْحَقَّ Hiding the truth.
Not telling those institutions the truth.
You get the idea?
That's why being independent is wajib for the
students of knowledge and the scholars.
I remember a person that they approached him
many times and he doesn't want to.
One of those institutions came to him.
In his office.
They told him, what's wrong with you?
Banks are looking for you.
Many times.
And you are rejected.
So they offer him from their end.
He said, no problem.
I will do.
But I have one condition.
They said, what is your condition?
He said, I will do it for free.
They said, no.
Either you take money or we don't want
it.
I mean, they are supposed to accept, right?
Because it's free.
But why are they rejected?
Yeah, because if they pay him, he will
be influenced by that money.
So he said, I don't want.
If you accept free, doing it free of
charge, then it's okay.
But they refuse.
Yeah, because they know if he is not
being paid by them, then he will do
the fatwa according to what he believes.
But if he is paid by them, then
that fatwa that will come from him will
be influenced by the money he receives from
them.
That's why financial independence is really necessary for
the scholars and the students of knowledge.
For them to be able to speak out
the truth in the way Allah SWT wants.
And you end up hiding the truth.
Because if you do the tamweeh, you mix
the truth with the falsehood.
You are hiding the truth.
Because people will not be able to recognize
the truth.
And you know exactly what Allah SWT wants.
Rather than fighting Rasulullah SAW, why can't you
go back to your religion?
Establish the prayer.
And what is Iqamat Salah?
To render it.
Meaning to establish the prayer, a good establishment,
a correct establishment.
That is based on how many things.
What am I supposed to do for me
to be considered as Muqeem Salah?
Ibrahim SAW said, He did not say, He
says, Rasulullah SAW said, Allah
SWT says, So, Allah SWT always says, What
is Iqamat Salah?
Iqamat Salah is to observe four things.
To observe four things.
Number one, sincerity.
Praying with sincerity.
Praying with sincerity.
Sincerity is known, right?
Number two, Praying like Rasulullah SAW.
Praying like Rasulullah SAW.
We got these two conditions of acceptance of
Ibadah from Surah Al-Kahf.
Allah says, What
is Amal Salah?
Righteous deed.
And also, He says, whatever a person does,
And also, it was done according to the
Sunnah of Muhammad SAW.
You get it?
Yeah, because, In everything, The amount, You know,
the size, the time, You know, The type,
the nature, Whatever he did, you have to
do it according to the way Rasulullah SAW
did it.
If you miss one of these, then you
are not, You are not, So Amal Salah,
Cannot be accepted unless if you do it
sincerely for the sake of Allah, And also,
you follow the Sunnah of Muhammad SAW.
So that's number two.
Rasulullah SAW said, And pray.
Number three, Praying on time.
The time the Shariah prescribed.
And this is, Not following, The calendar, right?
Meaning the correct time.
You get the idea, those prayer times that
we know, Using the movement of the Sun.
So praying on time.
All the prayers, Especially Isha, And Asr prayer
time.
Isha'an, And Asr.
Especially Fajr, And Asr.
Because Asr prayer time ends, When the Sun,
The shadow of an object, Reach, Twice the
height of that object.
Asr begins when it is, The same size,
As the height of an object.
Let's say if you, Check your measurement, Let's
say if you use it, How many centimeters?
Let's say 100 centimeters.
I'm just using a random example.
So if you measure your shadow, The length
is also like this, 600 centimeters.
That means, The Asr prayer time is over,
Finished.
When the shadow of an object, Is the
same as its height.
When this size double, The size on, The
shadow double the size of an object, Then
Asr prayer time finished.
Zohr time begins from the time, The Sun
moves on the middle of the sky, Up
to the time when the shadow of an
object, Is the same as its height, And
then Zohr time finished.
And then Asr time will begin, From that
time until the time, When the shadow became
double, The height of an object.
Then Asr prayer time is over.
It's going to be around, 30 minutes before
the sunset.
Around 30 minutes before sunset.
30, 3-0.
Asr time finished, finished.
You get it?
That's why the Prophet, Sallallahu alayhi wa sallam
said, ووقت الصلاة العصر إلى أن تصفر الشمس.
Up to the moment the sun will become,
صفرا.
صفرا means yellow.
Meaning, You can look at it without facing
problem.
Now at this moment, If the sun is
there, If there is no clouds, The sun
is there.
Can you look at it?
Just keep on looking at it?
You can't.
At this moment, At 6, You can't because
it's too bright, It will affect your eyes.
But if you wait, Until like, 10 minutes
to 7.
At that time, Usually just the color of
the sun, You can look at it.
Just like when the sun, Rises.
In the process of, Rising.
Can you look at it?
Yes, because it's, That yellow thing.
Right?
But, When it is properly, You know, Risen.
At that time, You can't look at it,
With your eyes.
You have to put some glasses.
So Rasulullah, Sallallahu alayhi wa sallam said, The
Asr prayer, Ends, When the sun, When a
person can look at the sun, Without facing
problems, That's when the sun is just a
yellow, Yellow thing.
You get it?
So this is the end of the, The
Asr prayer time, For those who don't have
excuses.
As for the people with excuses, Then the
time extended, Until Maghrib.
Until sunset.
That's how you divide it.
According to the sunnah, Of Rasulullah sallallahu alayhi
wa sallam.
How do we know, That people with excuses,
Can go to that moment?
Because Rasulullah sallallahu alayhi wa sallam said, من
أدرك ركعة من العصر قبل أن تغرب الشمس
فقد أدرك العصر He said, If you can
catch up one raka'a, Before the sunset,
You got the Asr prayer time.
And the scholar said, Since last time he
said, The Asr prayer time, Ends by this
time, And now he says, If you can
catch up one raka'a, Then you got
the prayer time.
That means he's talking about, Two types of
people.
Those with excuses, And those who don't have
any excuses.
عَلُوْ الْعَظَىٰ If you have excuses, Then you
can delay it until the last minute, And
then pray.
No excuse, You cannot delay the prayer.
Fajr prayer time, When does it begin?
Isha, I'm sorry, Isha prayer time, When does
it end?
Middle of the night.
This is also the other place, That we
have to be very careful.
It ends by the midday.
Can we use Quran for this?
To support this opinion?
Okay, somebody says yes.
Surah Al-Isra, right?
Allah says, أَقِمِ السَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ
اللَّيْنِ Establish the prayer from the Duluk-i
-Shams, إلى غَسَقِ اللَّيْنِ The Duluk-i-Shams,
according to the best interpretation of the scholars,
Is Zawal-i-Shams.
Zawal-i-Shams means, When it moves from
the middle of the sky.
So Allah says, From Duluk-i-Shams إلى
غَسَقِ اللَّيْنِ غَسَقِ اللَّيْنِ When the
night reaches, The darkness of the night reaches
its peak.
And that is the midnight actually.
Because the night begins from Maghrib.
At that time, The day, The darkness of
the night is mixed with the daylight.
So, it is a bit dark.
But you can still see people, see things.
But they will keep increasing, right?
Slowly, slowly, slowly.
So until the time you can't see even
the person who is next to you.
It will reach the peak of its darkness,
When you reach the midnight.
It's around 12.30 if you start counting
from the beginning of the sunset.
Until Fajr.
Whatever hours you have there, It's divided by
two.
You get it?
Then you get the midnight.
So Rasulullah ﷺ said, بَوَكْتُ So Allah ﷻ
said, أَقِمِ السَّلَاةَ لِلْدُكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْنِ
Until the غَسَقُ اللَّيْنِ Until the غَسَقُ اللَّيْنِ
When it's a غَسَقُ اللَّيْنِ, The darkness, the
middle of the night.
You see, If you look at the ayah,
He says, لِلْدُكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْنِ Until
غَسَقُ اللَّيْنِ And then he says, وَقُرْآنَ الفَجْرِ
He did not say, أَقِمِ السَّلَاةَ لِلْدُكِ الشَّمْسِ
إِلَى قُرْآنِ الفَجْرِ If he says, إِلَى قُرْآنِ
الفَجْرِ It means, Until Subh.
Then somebody has the right to come and
say, The Isha prayer time reaches Fajr.
But Allah says, It is from Dhuhr until
Isha.
And then he stopped.
And then he says, وَقُرْآنَ الفَجْرِ And the
Qur'an is Fajr.
So the scholar said, Just like the way,
What do you call?
Just like the way, The Fajr prayer time,
Subh prayer, Is not connected with Dhuhr.
It is also not connected with Isha.
Because is there any differences of opinion among
the scholars That Fajr is not connected with
Subh?
Any difference?
Fajr is not connected with Dhuhr.
Meaning, If you pray Fajr, Right after the
Fajr prayer time finished, Right after the time
finished, Then the Dhuhr time begins.
Is there anyone who says this?
Nobody among the scholars.
Bi'l Ijma' All the scholars said, If
you pray Fajr, Fajr ends by the sunrise.
And then it is not the time for
any wajb prayer.
Until?
The low kishams, Until Dhuhr.
So these are two separate prayers.
Fajr is not connected with Dhuhr.
They said, Just like the way, Subh is
not connected with Dhuhr, It is also not
connected with Isha.
When does Fajr prayer actually end?
Fajr prayer?
No, no.
It ends by sunrise.
So you can pray up to sunrise?
No.
Because it ends.
Fajr time, Ends by?
By the sunrise.
Meaning, You have your time from the rising
of the Fajr, The second Fajr.
Not the first one.
The second Fajr, right?
Which one is the second Fajr?
Al-Fajr al-Sajjik.
You get it?
You have the Qadr, And you have the
Sajjik.
You get it?
So the Qadr is the first one.
Then it comes, Mustateer.
Mustateer, like this, Is the one that is
the correct one.
Yeah?
The one that comes, And also keep expanding.
From it, the daylight will come.
So that's the Sajjik one, The correct one.
So from the Fajr al-Thani, The second
Fajr, Until the sunrise.
When sunrise comes, Then Subuh prayer time is
over.
If a person prays after the sunrise, Intentionally,
his prayer is bought in.
Will not be accepted.
Let's say he delays it until that time.
It will not be accepted.
It will be useless.
You get it?
So after the sunrise, This is the time
for which prayer?
Dhuha, sunnah prayers, But not wajib prayers.
That's why they said, When it comes to
Isha and Fajr, They are also not connected.
When I finish my Isha prayer, I'm sorry,
When the Isha prayer time ends, Then it
is not the time for Fajr.
It is a time which is for sunnah
prayers.
So it ends by midnight, And after that,
It's just time for Qiyamul Layl.
Until Fajr.
So Fajr is standing alone.
Not connected with the one before, And not
connected with the one after.
All the other prayers are not like that.
When the Dhuhr prayer time finished, Asr prayer
time begins immediately.
When the Asr prayer time finished, Maghrib will
begin immediately.
When Maghrib finishes, Isha will begin immediately.
That's why he says, From Dhuhr, Asr, Maghrib,
Isha, All of them he put them in
this one ayat.
So when he says, And also the recitation
of Fajr, Which is the Fajr prayer, We
learn that this Fajr is not connected to
any other prayer.
Neither the one before, Nor with the one
that will come afterwards.
So, The best opinion is the one that
says, If the person delays the prayer intentionally,
His prayer is batil.
Even if he prays a million times, It
will not be accepted.
He's just wasting his time.
If the delay was intentional, If it was
intentional, Then it will not be accepted.
If it is not intentional, Then he prays
as soon as he, As soon as he
remembers.
He said, And do not cover the truth
with falsehood.
And conceal the truth while you know.
And establish prayer.
And give zakah.
So we have three, right?
One left, right?
What is the last one?
Praying with khushu.
What is khushu?
To be attentive in your prayer, And your
limbs firmly established in one place.
Not moving, Moving a lot.
Is that clear, inshallah?
He said, And give zakah.
And he gave the charity.
What is zakah?
Obligatory charity, right?
What are the conditions of zakah?
Islam.
We help you.
Islam.
Then what else?
Ownership of nisab.
So, ownership and nisab.
What else?
Passage of a year.
That's number four.
Number five?
What is number five?
As-sawm.
Grazing for the animals.
Not as-sawm.
As-sawm.
The seed.
If you say as-sawm, That's fasting.
That means, The only one who can pay
the zakah is the one who is fasting.
If you are not fasting, no zakah.
So when you want to pay the zakah,
you have to be fasting at that time.
Yeah, but this is not true.
So you did it with seed.
As-sawm.
Grazing.
This is related to the animals.
Right?
The Prophet ﷺ said, في سائمة الغنم سائمة
ما هو سائمة؟
هي التي ترعى أكثر الحول.
The animals that goes out and take the
grass by itself.
The vast majority of a year.
So that means, Seven months in a year.
Eight months in a year.
Nine months in a year.
The shepherd takes it out to eat from
the grass.
Then you have to pay the zakah.
However, if the sheep that is at home,
You have forty sheep.
But you are the one who is buying
food for them.
There is no zakah on them.
Even if there are three million sheep.
No zakah.
Only when you take them out.
Only when you are, Only when they go
out and eat freely.
If you are spending on them, then no
zakah.
They call it a ma'aloofah.
According to the best opinion of the scholars,
The majority of the scholars, actually.
Other than the Maliki scholars.
And the opinion of the majority is the
correct opinion.
Because the Prophet ﷺ said, وَفِي الْإِبِلِ أَوَفِي
الْغَنَمِ إِذَا كَانَتْ سَائِمَةً When it is sa
'imah.
So when he put it like this, When
he said, when it is sa'imah, That
means, it is a condition.
Right?
That means it is a condition.
قال وآتوا زكاة So these are the conditions,
right?
How many conditions are there?
Five.
And as I always mention, That is a
very strong system prescribed for us by Allah
ﷻ To eradicate or to alleviate poverty.
Which one?
Not to eradicate?
Not to eradicate.
Because?
To reduce the gap.
To reduce the gap.
We cannot eradicate poverty?
We should not.
Can we do it?
The UN has this 17 SDG, Zero Poverty
on Earth, Which has never been achieved.
And it will never be achieved.
Somebody told me in some of these big
organizations, The operational cost reaches 90% of
the donated money.
Right.
Two instances, right?
In Mubin Abdulaziz time?
Ah, that one.
So what?
So what?
Let's stay with the UN first.
I just want you to understand, Why are
we not going anywhere?
You know?
If you give them 100 ringgit, 90 ringgit
is in their pocket.
A lot of issues to settle.
You know?
Paperwork to do.
10 ringgit is the one that will be
put in the actual project.
And then tomorrow, They will tell, Oh, there
is hunger in this country.
Even if they put 100% of the
donation.
I am talking about possibility.
Is it possible for them to eradicate poverty?
No.
Why?
There is not enough resources for all of
the humans on earth.
There is.
There is.
Let's ask.
Let's ask.
Why do we say this?
Adam, The resources are more than enough for
us.
Wherever you see Allah SWT putting people in
that place, The resources he put in that
place is far greater than their needs.
All that you have to...
You said it's just for the Muslim countries.
That's why people come here.
Inshallah, Even then, If they remove zulm and
injustice and unfairness, What is there is enough,
Inshallah, For them to survive as far as
survival is concerned.
Yeah.
But they want to be on top of
everyone.
They want everyone to be their slaves.
Yeah.
That's why they have to come to us
and steal from us.
To live.
As far as survival is concerned, If they
manage wealth correctly, In the light of Allah,
They will find a way out.
Don't we have people living in the ice?
Eskimo, Something like that.
Those people, How do they live?
They eat meat a lot.
That's right.
They don't go hunting.
They eat meat.
They build their houses, Normal houses.
They know how to make it to protect
themselves from the cold.
Very simple life.
If you see, Very simple life.
Do they live?
Who is important for them?
The vast majority of the food they eat,
Is the hunting.
They go and catch animals and eat.
They live.
Wherever Allah SWT, Ismail AS, Allah SWT put
him in Mecca.
Was there any life in Mecca?
No life.
What did Allah SWT give them?
The water.
The water.
They lived for, Maybe quite a number of
days or months, Before Jorhum came.
This is when they started having other things.
And Ibrahim made dua for them, For their
food.
At that time, The food was, Water and
meat.
Hunting.
Animals come from time to time.
They live like that.
That's why he made dua for them, In
the meat and the water.
Rasulullah SAW said, At that time, They don't
have grain.
That's why he didn't make dua for them
in that one.
So he just made it for the water
and this.
They survived.
And they lived.
Very comfortable life.
Moderate life.
When Ibrahim came and he found a wife,
Who is ungrateful.
He immediately told his son, To do the
wife herself.
He should do what?
Divorce her.
Because the husband lived with water.
She has additional thing, Which is meat.
But still she's not grateful.
She said, Life is so tough.
So Ibrahim realized that this is not good
for his son.
He asked him to divorce her.
So, The amount of the resources we got
from Rabbul Alamin, Is more than enough for
our needs.
That's why, Do we have scarcity in this
life?
No.
When it comes to need, Scarcity doesn't exist.
Scarcity only exists when it comes to the
want.
Because our desire doesn't have end.
Doesn't have limit.
Rasulullah SAW said, If the son of Adam
has two valleys of gold, If I give
you gold like this, One half of gold,
How much you will be getting?
Huge amount of money.
That's a little amount of gold.
It's not for you to get a lot.
Imagine, Two valleys of gold this person has.
Two valleys of gold.
He says, Two valleys of gold.
He's going to ask for the third one.
What is he going to do with the
third one?
He's going to ask about the third one.
If Allah SWT give him the third one,
He will ask for the fourth one.
Rasulullah SAW said, Nothing can fill the desire,
The desire of human being except dust.
What does that mean?
Death.
You just go to the grave and die.
That's it.
You cannot satisfy at all.
So there is no scarcity when it comes
to the needs.
Because the resources are there.
So what do we do?
Remove the greed and the injustice amongst humankind.
And that which we have in a place
will suffice us.
Will suffice anyone.
You get it?
We just need to remove the greed and
the injustice and unfairness.
And dominating other people's rights.
Inshallah.
Whatever we have there is more than enough.
So, two things here.
First of all, we are aiming for something
which is not possible.
Second of all, and also we don't do
the management correctly.
And at the same time also like what
Adam mentioned, It is actually not good for
human beings for poverty to be completely eradicated.
Again, an example that I always give us,
you know, us in this classroom.
What is it you own?
Which you are the one who made it.
Nothing.
None.
Your clothes somebody made.
Your watch somebody made.
Your bag somebody made.
Your car.
Everything somebody made.
Your phones and laptops that we are using.
Everything somebody made.
None of them you did.
Who made it?
Somebody.
That person, what was he looking for?
Money.
Right?
Why is he looking for money?
To live.
Right?
Yeah.
He is looking for money to live.
Imagine if he has enough money.
He is so rich.
Do you think he will go to the
farmer and grow rice for you?
Never.
That is how we will be dying one
after the other because there will be no
cooperation among us.
And that is the reason why Allah SWT
told us that one of his blessings upon
us is that he makes us different in
terms of richness and wealth.
He says, He says, He says, So
that we will be able to cooperate and
help and support each other.
Because if I am rich, he is rich,
everyone is rich, nobody will help another person.
Why do I help?
I am looking for money I already have.
Huge amount of money I already have.
So, We look for what?
There is a cash system.
To reduce the gap, right?
Allah SWT says, So that the wealth will
not remain circulating among the rich people only.
Which is not good for them and is
not good for the community.
And also to grant people the level of
satisfaction.
I don't call him rich.
But I know that this person is satisfied
because he has money to eat food.
He has money to send his kid to
school, even if it is a very low
school, but they go for education.
When he needs clothes, even a low quality
one, you know.
People are buying 100 ringgit, 200, 300 ringgit,
but he buys 10 ringgit.
What do you call them?
Clothes.
He wears them, so he has this money.
Is he rich?
Yeah, Islamically he is rich.
Dunia, he is not rich, we don't call
him rich.
And Islamically he is rich.
But Dunia, definition, Dunia-wise, he is not
rich.
But he has a level of satisfaction.
This is what Islam wants.
So we see alleviation of poverty, not to
remove it completely.
In a time of open opportunities, when there
is a cash system, it is being managed
correctly.
Managed correctly by the authority and the people
in the country.
Because the government is supposed to take Zakat
from people, just like the way we take
the taxes.
Zakat is also supposed to be like that.
I don't know any government on earth that
does this.
Maybe there is, but I don't know.
All the Muslim countries I know, their Zakat
system or they collect Zakat, it is a
personal matter.
I want to give, I give, I don't
want to give, that's it.
But taxes, I have to give, otherwise my
business will shut down.
And trust me, Zakat, if the government is
going to take it in the way they
take the taxes, Inshallah.
They will not need to have a lot
of taxes except a little, if they even
have taxes.
Because taxes are there, being collected for the
benefit of the community, right?
Zakat will do for the government almost everything
the government is in need of doing financially.
Waziyarah and more.
Then they will not need to bother themselves
and teach people how to lie, they don't
need to.
But nobody does it.
In terms of the Prophet, who is collecting
the Zakat?
Rasulullah, he sent people to collect Zakat.
Didn't he?
He did.
He sent people to go and collect Zakat
and bring it to Medina.
In the time of Khulafa Rashidi, who collected
Zakat?
Government.
Abu Bakr says, Wallahi, if they stop paying
me one little tiny sheet, which they used
to give to the Prophet, and some interpretation,
they said even the rope, they hold the
camel.
If they stop paying that one, he says,
I will fight them for this.
Why would he fight them for doing something
which is halal for them?
So when we see him fighting them, that
means they are doing something which is haram.
When they stop to give the Zakat.
You get it?
So that means when Abu Bakr fought them,
that means it is wajib upon them to
give and it is his responsibility also to
collect it from those people who are not
giving.
That's why Rasulullah said, Whoever gives the Zakat,
willingly.
He said, We take it from him.
He says, Rasulullah said,
we are going to take it and we
will take half of his wealth as a
punishment also.
Do you get the idea?
So the scholars also talk about, what does
he mean by shatar-ul-maal?
When do we take the shatar-ul-maal?
Half of the wealth.
When the Prophet punished them by taking some
part of their wealth as punishment, for not
paying the Zakat, that means it is the
government's responsibility also to make sure that Zakat
is being collected.
Imagine if the government take it.
Trust me, we will have a mini example
of the time of Omar ibn Abdul Aziz.
Because people have money.
What is the Zakat here in Kale?
24,000, around that amount.
I don't know whether that increased or not.
How many people have 24,000 in their
account?
24,000?
Not much.
In Kale?
A lot in Kale.
Maybe in total.
Of course.
Only Allah knows.
But trust me, a lot.
In every country you go, if Zakat is
going to be collected from the people, the
local people, everyone, you have a lot.
Because so many people qualify to pay Zakat,
but they don't.
Because there is no follow-up by the
government.
Somebody told me in one of these places
that they just went to the people they
know.
How many people he or she knows in
that community?
A few.
So they just went to the people we
know among the rich people in that community.
Just the one, the few they know, the
rich people.
They managed to collect what is equivalent to
2 million ringgit from people.
Ringgit?
In some of the countries.
What is equivalent to 2 million ringgit.
And those people, according to what they say,
when they reach them, are you paying Zakat?
No.
Why?
Because I pay the taxes.
So they believe that if they pay the
taxes, they don't need to pay Zakat.
Not knowing that these are two different dimensions.
Taxes are the relationship between you and the
government, and Zakat is the relationship between you
and Allah.
Taxes are for everyone, and Zakat is for
those specific eight categories to be given.
So these are two different things.
And they will manage to convince them.
Some of them, they just tell them, you
want paradise or you want *?
Very straightforward die.
Of course I want paradise.
So this is the right of Allah you
should give.
Give them what they want to give.
And just because of those few people, imagine
if they are going to go around every
rich person who is not paying the Zakat
collected.
How much do you think we will generate?
A lot.
So that's number one.
Number two is the Zakat management.
To manage the Zakat properly.
To let the system work by itself.
Not to disturb the system by so many
Ijtihad.
Which we are doing nowadays.
We don't want the system to function correctly.
We believe that the system is distorted and
deficient.
I have one of these losers.
If you were looking for a loser, he
is an orientalist actually.
Not even a Muslim.
But many Muslims are dependent on him.
Not Muslim, but many Muslims are dependent on
him.
At the level of the universities to review
the Islamic economic curriculum.
Because he is a professor in Islamic finance
and a Kafir.
He is a Kafir also and this one.
But anyway, in one of his writings, he
says that Zakat collection was made by the
Prophet SAW through Ijtihad.
It was Ijtihad of the Prophet SAW.
Which means today, because the nature of the
people changes, we have to review that which
he did.
Because it was just Ijtihad from him.
Do you get what he says?
He says it is Ijtihad from Rasulullah.
So that means we have to rethink.
Otherwise, I am just quoting them.
Otherwise, how is it possible that Hamad has
a farm that is very small, as big
as the Faculty of Economics?
That's a small farm.
But when he grows, he grows rice in
this farm.
He grows wheat or rice.
And then Miskeen Hamad, after the harvest, we
tell him, pay the Zakat.
And he has to pay the Zakat.
Adam has a farm that is as big
as Selangor.
But he grows spinach.
When Hamad sells his rice, he got 100
,000 Ringgit.
You get it?
And also, collectively, after the harvest, he reached
the amount of the Nisab of the Zakat,
so he has to pay.
Adam, when he sells those spinach, the price
is 2 point something billion Ringgit.
But we tell Adam, no Zakat.
Hamad, Zakat.
Adam, well then, no Zakat.
This guy says this is unfair.
That's why I love the statement of Sheikh
Nasir when he gets those.
These people, they have myopic kind of thinking.
They think that Islamic economic system is just
based on giving the physical money.
Adam, who is going to the farm and
working in that farm?
Are you the one who is cleaning the
farm and doing things?
How many hundreds or thousands of people are
benefiting from that farm?
Which they don't with Hamad.
And when you take that quantity of food,
the whole thing, you're going to take it
to the marketplace most likely.
That will influence the market power for things
to become cheaper because now we have larger
quantity.
If you take a few of it or
a lot of it and pass it to
the community, the amount that will be taken
to the marketplace will be little, a small
amount.
Which might not push the competition that much.
In a way, the whole community has to
buy it in an expensive way.
These are all things that we can think
about and to understand why Sharia says no
Zakat on vegetables and foods.
Otherwise we don't need it actually.
We just believe that what Allah SWT says
is the correct one.
And on top of all, this is not
actually the problem of Zakat.
Zakat is not about how much we are
collecting.
It's about the way we collect it and
the way we distribute it.
You see the little we are collecting?
If we are going to manage it properly,
many of us will not get into trouble.
You have people who are in jail.
You have people who are in the hospital.
They cannot pay the bills.
You have so many people in some countries
in the middle of this high temperature.
They have no air con in their houses.
They have to suffer.
People who don't have food to eat.
Literally they don't have food to eat.
They are in the community because we don't
search for them.
You have a lot of students who are
studying under a loan.
And they are always asking this loan that
we take from the companies.
They ask us to pay an extra amount
of money.
In all of these circumstances, why can't we
utilize Zakat properly to settle their own affairs?
No, we don't.
You know why?
Because the scholars we are dealing with, they
told us that we have a small amount
of collection.
And as such, we have to grow it.
So we go for investments.
We are going to have heavy investments, right?
Tomorrow, the business went in the wrong way.
We lost that money.
Who is responsible?
Nobody.
This is how the money is missing.
Islamically, they are responsible.
You get it.
But nobody is responsible.
That's how we lost the money.
You know why nobody is responsible?
Because they believe that this money is vis
-a-vis Allah.
Negligence is going to take place.
And we lost that money just like that.
And the poor people are the ones who
will be harmed.
You get it.
So it's not about how much we are
collecting.
The little we collect, if we are going
to put it in the right way, be
it in light of Allah, things will be
good.
Other than the modification we kept on doing
on the Zakat collectors themselves.
You get it.
We have vis-a-vis Allah.
Who is vis-a-vis Allah?
You will not be wrong if you say
99% of the scholars in the past,
they all believed that vis-a-vis Allah
is the Mujahid vis-a-vis Allah.
99%.
All of the four schools.
Mujahid faqat.
The differences they have amongst them is, whether
we take all of the Mujahideen, or it
is only for somebody who is not being
paid by the government.
Do you have people paying?
Of course there are some in the past,
after the time of the Prophet ﷺ, they
have organized the Jaish, they have Ata'a,
they have Salari, they have Diwan, they have
a list of those people who are Muslim
soldiers.
The government, the Khulafa Rashidin, they pay.
Umar was the first person to start doing
this.
They start with them.
They give them.
So they said, the one who is paid,
then we don't need to give him.
Some scholars said no, even if he is
paid.
Because the Hadith says, zakat is not halal,
except for, zakat is not halal for a
rich person, except for one of the five
rich people.
A rich person, it is haram for him
to take zakat, except for one of the
five rich people.
Number one, he says, Al Ghazi vis-a
-vis Allah.
Al Ghazi vis-a-vis Allah is Mujahid
vis-a-vis Allah.
You get it?
He says, even if he is rich, we
can pay him from the zakat.
You get the idea?
So that's why they said, even if he
is paid by the government, he has his
own money.
And the person who is a zakat collector,
even if he is rich, we pay him
also.
Because we are paying him for the job
he is doing, to go and collect and
distribute to the people.
The one who is overburdened by debt, that
he couldn't pay.
But how can he be rich?
Hamad has one million ringgit in his account.
But he owes people two million ringgit.
How much he has?
Zero.
But since he did not pay this money
yet, is he rich?
Because that money still belongs to him, since
he did not pay it, it still belongs
to him.
You get it?
And also it could be a person who,
tahammal-hamal at him, but he couldn't pay.
He told the person who lent another person
money, you can give him the money, I'm
responsible, I'll pay if he cannot pay.
But then Hamad couldn't pay, and that person
also couldn't pay.
But Hamad has money which categorizes him amongst
the rich people.
But it's not up to the level that
he can pay that, of that debt.
Although he wasn't the one who borrowed the
money, but he is the one who said,
I'm responsible.
The guarantor.
Hamad, is he rich?
But his money cannot pay that debt.
So he can take from the charity to
settle that debt on behalf of his brother.
The next one is a person who took
the zakat, and he sold it in the
marketplace, and it happened to be one of
the rich people who bought it.
Originally that money is zakat.
You get it?
Originally it's zakat, you give him a sheep,
a poor person, from your zakat, and then
he sold it in the market.
The one who bought it was a rich
person.
Can somebody tell him, no, no, no, you
are rich, you cannot buy it because this
is zakat.
No.
Because the hukum changed.
The same goes to the one who received
the zakat and gave it as a gift
to the rich person.
That rich person can use it.
Because the Qaeda says, if the nature of
something changes, the hukum also changes.
Rasulullah came to the house.
It's one of the lovely hadiths.
All of the hadiths of the Prophet are
lovely and beautiful, but one of the interesting
hadiths is this one.
Rasulullah came back home, and he smells meat
coming out of the pot.
And he saw the people cooking the meat.
So he went to his room.
He was there.
When they finished the food, they gave him
food without meat.
So Rasulullah said, did you see the pot
on the fire?
He said, what is this?
Didn't I see the pot on the fire?
They said, yes, Ya Rasulullah, but Ya Rasulullah,
that was the meat that was given to
Barira as a charity.
And you don't eat charity.
Rasulullah said, come on, that was charity for
her, but for us it's a gift.
He said, for her it was charity, but
for us it's a gift.
Why is it my portion?
So we learn from this that if the
nature of something changes, then the hukm also
changes.
The application for this is like when a
person gave his father a gift.
He gave him a car.
And then the father died.
You know, you cannot go back to your
gift.
It's haram for you to take back your
gift.
But now the father is dead.
Now the car comes back.
Let's say he is the only heir.
What does he do with that car?
He will say, no, no, that was a
gift given in charity.
No, he takes it, because now it's not
that gift that he gave the father.
Now it comes back to him as inheritance.
You get it?
So back to the topic, because I was
saying that people understand fee sabidillah.
The scholars say it's only mujahid fee sabidillah.
If there is anyone who deserves a defense
ministry only.
If there is anyone who you give that
portion in the name of fee sabidillah, there
should be a defense ministry in the Muslim
territories.
And for our understanding nowadays, people, why didn't
they understand it?
Fee sabidillah means anything that is for the
sake of Allah.
I want to buy books to give people.
We take from fee sabidillah and buy those
books to distribute.
I want to invite some people for waleema.
This is muallafa tulubum from the money of
fee sabidillah.
I want to build a masjid, fee sabidillah.
I want to make school, fee sabidillah.
I want to travel to visit my friend,
say salam to him, fee sabidillah money.
I want to, whatever is called righteousness, you
can take from the fee sabidillah money and
use it.
Trust me, this is how the money of
dhikr is being lost.
And also, it doesn't make sense.
You see, last time I mentioned, how many
categories?
Eight.
Eight, right?
Eight categories.
I want you just to follow me a
while.
We said fee sabidillah is anything that is
done for the sake of Allah, Rabbul Alameen,
right?
Not the mujahideen.
This is what people are saying nowadays.
Allah subhanahu wa ta'ala says, innamal sadaqatu
lilfuqara giving charity to the fuqara, is it
fee sabidillah?
Salam.
Is it fee sabidillah?
Yes.
Giving charity to the masakin, is it fee
sabidillah?
Amilil aliha, is it fee sabidillah?
All of the eight categories are fee sabidillah.
It doesn't make sense.
Allah subhanahu wa ta'ala is saying, innamal
sadaqatu fee sabidillah, fee sabidillah, fee sabidillah, eight
times.
What is the point of telling us fee
sabidillah and all of them are fee sabidillah?
Why doesn't Allah subhanahu wa ta'ala just
in the Quran say, innamal sadaqatu fee sabidillah
and then case closed?
But he says, lilfuqara wal masakin.
And also look at the way it works.
If it is fee sabidillah, which is too
general, they said no Arab talked in this
way in the past.
Nowadays since the Arabic language is gone, you
will find people talking like this.
But in the past no, Arab didn't talk
like this.
They mention something that is specific, specific, specific,
or specific and then they mention something general
and then specific, they don't talk like this.
They're either specific and general or general and
then specific.
That fee sabidillah means everything and that means
Allah subhanahu wa ta'ala talk in the
Quran in the way the Arab don't talk
like that and he says Quran is Arabic
and the Arab are not talking like this,
which never exists in the book of Allah.
Because we are saying, innamal sadaqatu fee lilfuqara
wal masakin wal aminin and then Allah says,
wa fee sabidillah.
That should be the end of the ayah.
But then Allah says, wa fee sabidillah.
Comes back to specific, you know, information.
So the same goes to the aminin al
-zakah.
Who is a zakah collector nowadays?
Everyone who collects zakah.
If I go to Adam, Adam, you have
zakah right?
Please, I have some people who are in
need.
Adam says, okay, no problem, I trust you,
I will give you the zakah.
Those fake scholars said, I can divide this
zakah into eight pieces.
I take one portion because I am also
a zakah collector.
I am also a zakah collector.
How about the organizations, Islamic charity organizations?
Are they zakah collectors?
No, they are agents.
They are agents of who?
Agents of themselves.
Agents of you, agents of you.
Agents of who?
Who is Ibrahim?
The person giving the zakah.
Allahumma ameen, inshallah.
So the organizations, as Adam said, the true
image about them, they are not zakah collectors
at all.
It is haram for them to take that
portion of aminin al-zakah, which they always
do.
It is haram for them to take from
the zakah because they are not the agent
of the government.
You have to be zakah collector.
Who is a zakah collector?
The government.
The prime minister cannot go to the houses
of people and tell them to give the
zakah.
It doesn't make sense.
He will ask people to go.
He can't.
Even Rasulullah did not go by himself.
He sent others.
You get it?
So the government is going to send others
to take, right?
Those people who are assigned by the government
to go and take the zakah and distribute
it to people, these are the zakah collectors.
Who is like this?
No one.
You get it?
So these are the zakah collectors.
They don't exist.
The charity organizations, they
don't exist.
But the zakah given to them has to
go to those 8 categories, not them.
You get it?
They take it from the rich people.
And if they are to do it, the
rich people will give.
Because nobody wants to go and give the
people by himself.
So you can tell them, look, our job
is this, but you know we have offices,
we have workers, we have people who are
doing charity work.
So please add $100,000.
We are going to use it for our
operational costs.
Somebody can give $2 million and you cannot
give $100,000?
They can give $100,000 free to support
the system to keep functioning properly.
And then we can maximize the benefits and
send the money to Asli as we can.
You get it?
So I'm just saying this to you, but
subhanallah, when you go to the Maidan and
you see what is going on in the
communities, you cry.
Literally, you see circumstances and situations, you cannot
keep quiet.
And you will be questioning what happened to
our money, what happened to our rich people?
They are always there.
But lack of trust, because the charity organizations
also are gone.
Gone in the sense, a few.
If they do, they do exist.
Only a few.
So that's why sometimes you don't blame those
people who don't give.
Because money has been taken.
A lot of people take.
What do they do with it?
Nothing.
Allah SWT grant us good.
But this system, I wish the time will
come when it will be utilized properly.
In the time of Omar bin Abdulaziz, everything
was very serious on this.
And they have a very nice, excellent strategy
which we say we don't want to follow.
Because it was too old, outdated, obsolete.
We want new Ijtihad.
That's how we get lost.
But those ones, they have simple Ijtihad, simple
logic, and it works with them.
They managed to reach the time at one
point of time, rich people came to the
Khalifa, and they were looking for somebody to
take their Zakah, but they couldn't find anyone.
They go to the house, the Khalifa told
them, did you satisfy the people from your
place?
They said, that's why we brought it here,
because there's nobody there to take.
He said, okay.
So here also I can't remember anyone.
Please just go around by yourself.
Inshallah you'll find somebody who will need it.
They go around, they couldn't find anyone.
They later meet.
Who is richer?
They are richer or we are richer?
We are richer than them.
How did they manage to do it?
Because the Qalb has been preserved.
They have good politics, and policies they followed,
and it works with them.
So two things the government at that time
did, they empowered the scholars, they penetrated the
community and gave them Tarbiyah.
In our time, the government can succeed half
way, but if we don't give the Tarbiyah
to the people, trust me, they will not
succeed.
We have rich people taking donation, rich, rich,
because their heart is dead.
So we need to give Tarbiyah to the
people, whereby a person knows his limitation, if
he knows that this is Zakah, he will
not go for it.
The last moment Allah grant us good.
He says, we have sisters selling their honour
and dignity to get something to eat.
These are not jokes, these are real stories.
Even in the time before the Prophet, the
story of the three people in the cave,
that sister who submitted herself to her cousin,
why was that?
Because she needs money, and the cousin says
he will not help if she doesn't give
herself to him.
If there is Zakah and Awqaf and all
of these things, she would never need all
of these.
The same goes to our time, which we
still have people who are selling their honour
to have something to survive with it.
Because we have a useless system which is
not aiming for removing what we call the
need from the heart of the people.
Allah grant us good.
So Allah says, So inshallah, in the next
Dars, we will emphasize on this.
Allah grant us good, the ability to support
the Muslim community and also to do the
right thing in every part of the Sharia.
Innahu bi kulli jameelun kafeel subhanakallahumma bihamdika sharaa
laa ilaaha illa anta astaghfirullah wa atubu ilayka
As-salamu alaikum.
What condition is this?
Al-Khushu.
The fourth one is Khushu.
Praying attentively.
Being attentive, the heart is focusing and also,
you don't move a lot.
That's Khushu.
Does it include the one that is rising?
These are two different views.
There are some scholars who say the Luka
Shams is not Zawah.
They get it, but the closest one is
this one.
The Luka Shams is not Zawah.
We did not cover the fifth rich person
who collects Zakah.
The warrior, the Mujahid, the Zakah collector, the
person who is in debt, the person who
buys or receives Zakah as a gift, and
the person...
No, you messed up.
The person who buys the Zakah and the
person who receives the Zakah as a gift.
What time do you pray Fajr if you
overslept?
Right after you wake up.
And for you, the time is that time.
For the person who overslept, not intentionally skipping
Fajr, let's say he is in UIA, all
of the day he is talking, chatting with
his friends, and right before Fajr he went
to sleep.
And then missed Fajr and said, Astaghfirullah, I
missed Fajr.
That person should be blamed.
What does he expect himself to do if
he sleeps at that time and missed Fajr?
If he has a family, no problem.
Because the family can wake him up.
That's one of the disadvantages of living alone.
And you're living alone and living your life
in the way you want.
No, it doesn't go like that.
Rasulullah Sallallahu Alaihi Wasallam, when they were late
at night and they decided to sleep before
he slept, he said, who can volunteer to
monitor Fajr for us?
Bilal said, Ya Rasulullah, I will do.
The Prophet Sallallahu Alaihi Wasallam said, Alhamdulillah, they
went, he slept.
So they were exhausted, they just came back
from the battle.
They were exhausted.
What time they woke up?
With the sun pointing at them.
That's way after Fajr.
So Rasulullah Sallallahu Alaihi Wasallam woke up because
of the sun.
He said, where is Bilal?
Where is Bilal?
Bilal came, he said, Ya Rasulullah, I'm here.
The Prophet Sallallahu Alaihi Wasallam said, what happened
to your words?
He said, Ya Rasulullah, the one who held
your soul took my name.
The one who took your soul.
He said, Subhanallah, that was Rasulullah.
He did not blame him at all.
He did not say, look, he gave me
your word and he did not give you
your word.
He did not blame him.
So the Prophet Sallallahu Alaihi Wasallam said, let's
move from this place.
Say, there is a place where Shaytan visited
us.
Now, Muslim, if you miss Fajr in your
house, you're going to say, this is the
place where Shaytan visited me, okay.
Move to another house.
And then that house also you miss Fajr,
move to another house, right?
You end up going to the last part
of the world.
And where to go then?
That's why they said that was only for
Rasulullah Sallallahu Alaihi Wasallam.
Otherwise life would be very tough.
And that was open space actually.
That's why Shaytan visited us in this space.
And then the Prophet Sallallahu Alaihi Wasallam prayed.
The Sunnah prayer first, and then the Suf
prayer.
That's why the scholars said, when you miss
prayers accidentally and you come to make them
up, you start with the first one, not
with the current one.
You start with the first one, the next
one, next one, until you reach the current
one to maintain the order.
Because Rasulullah Sallallahu Alaihi Wasallam, even between the
Sunnah and the Wajib, he meant to keep
the order.
That's the correct opinion.
Although some scholars said, we have to start
with the current one first.
And then after that, the Prophet Sallallahu Alaihi
Wasallam heard that some Muslims are making comment,
this is negligent, this is negligence, why do
we miss the prayer?
The Prophet Sallallahu Alaihi Wasallam got annoyed with
them.
He said, people shouldn't talk without knowledge.
He said, whatever happened to be part of
this religion, he said, leave it to me.
Matters of religion is not yours, I talk,
not you.
Because it's wrong.
Rasulullah Sallallahu Alaihi Wasallam was there, what are
you talking about?
You're talking about negligence.
Rasulullah was there and he's among them.
So he says, whatever is a matter of
religion, leave it with me.
That's the reason why we say, all of
the matters of religion are halal.
Tawqif means, you don't do anything until you
are told to do.
Religious matters, they're all like that.
You don't do anything, that's why they said,
they're all haram.
Except if Sharia asks you to do.
Contrary to the Dunya matters, they're all halal.
Except where Sharia says otherwise.
Religious matters, no.
Everything is prohibited, unless if Allah wants to
ask you to do.
That's what you want, you're pleasing with what
He wants.
So that's why we have to wait.
So we learn this from this hadith and
also from the hadith of Aisha that religious
matters, we have to take it from Allah
in the Quran and from the Prophet Sallallahu
Alaihi Wasallam in the Sunnah.
Okay, last question, if any.
From Shiv Shah Shah, Shiv, is there a
time limit for all the Zakah money collected
to be disbursed in the same year they
are collected So the money, the Zakah is
collected, how long do we have to actually
distribute it?
Once it is collected.
Zakah is for current need.
As soon as it is collected, just distribute
it to the people.
Don't wait.
Who gives Zakah?
Everyone who qualifies, right?
Everyone has his own how.
Hamad is given Zakah this month, Adam is
given next month, the other one is given
next month, like that.
So every month we are busy collecting the
Zakah and we give people the charity.
We don't need to wait for anything or
to save money because what will come is
more than enough to address the next need,
Inshallah.
Subhanallah,