Ibrahim Nuhu – Tafseer Ibn Kathir #31 Surah Al-Baqarah
AI: Summary ©
The importance of Islam is emphasized, including the belief that peace should be on its followers and the rejection of certain Islam predictions. The speakers stress the need for individuals to focus on their prayer and pray according to the sun, avoiding mistakes, and following rules and avoiding mistakes. They also touch on struggles with relationships, including the loss of children, the loss of a wife, and the loss of a child. The speakers emphasize the importance of finding a partner in a relationship, practicing proper driving practices, and finding the right person and people for the relationship. They also touch on the negative impact of sh matter and the importance of practicing proper driving practices.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
May the peace and blessings of Allah be
upon the Messenger of Allah and upon his
family and companions.
Today is the 14th of this month, the
2nd of the month of Rabi'a, 1446,
which corresponds to the 17th of October, 2024.
We will continue our lesson in this blessed
book, the book of Allah, the Most Gracious,
the Most Merciful.
We ask Allah, the Most High, to bless
us in what we learn, and to forgive
us our sins, and to forgive the author
of Ibn Kathir, and to raise his rank
among the elite.
So, inshallah, we continue from where we stopped
in the last lesson.
Allah, the Most High, if you remember, He
was talking to the Bani Israel, reminding them
about their lineage, their predecessors, who they were.
And the intent is to convince them to
soften their hearts so that they can accept
the truth and follow Rasulullah, peace be upon
him, and do the right thing.
And also convey the message of Allah, peace
be upon him, to others, that Rasulullah, peace
be upon him, is the final messenger of
Allah, peace be upon him, and nobody to
come after him.
And also, he's supposed to be accepted, and
he doesn't go against any of the prophets
of Allah, peace be upon him.
The Jews, they know this, and they believe
in that.
But they have their own approach.
Rasulullah, peace be upon him, was not one
of them.
They rejected him.
And the question is, if he is to
be one of them, would they accept him?
The answer is, no.
Because which prophet amongst them was accepted by
them?
None.
Musa was the most respected prophet amongst the
Jews.
But he did not find an easy life
with the Jews.
He suffered a lot.
So to say that they are rejecting Rasulullah,
peace be upon him, because he is not
a Jew, is also another lie.
Because even the Jewish prophets were rejected by
them badly.
So, Allah says, وَلَا تَكْتُبُونَهُ Do not hide
the truth.
But unfortunately, they did.
So here, he reminded them, لَا تَرْبِسُوا الْحَقَّ
بِالْبَاطِلِ وَتَكْتُبُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ وَأَقِيمُوا الصَّلَةَ
Allah subhanahu wa ta'ala asked them to
go and establish the prayer.
In the last Dars, we said, Establishing the
prayer means to observe how many things.
We mentioned that the Ikamah to Salah should
be based on what?
We never mentioned it.
Mazen is just recalling from his previous knowledge.
Oh, you are not there.
As an excuse, right?
Somebody says from behind the screen people, Four.
But what are these four?
But at least there is a good clue.
What do you remember?
Shall we cancel this class?
Ikhlas, good.
Waqt is one of them.
Ikhlas.
It wasn't there also, another excuse.
The brother of Ikhlas, they go together all
the time.
Mutaba'at al-Nabi salallahu alaihi wa sallam.
Al-Mutaba'ah.
And the last one?
Khushu'a.
Khushu'a.
Thank you very much.
The last one is Khushu'a.
So we have Ikhlas, sincerity.
Mutaba'at al-Nabi salallahu alaihi wa sallam.
Meaning doing it according to the sunnah of
Muhammad sallallahu alaihi wa sallam.
And the next one is Al-Waqt, praying
on time.
And the last one is Khushu'a, praying
attentively.
Focusing on your prayer.
So Allah says, This is the Salah that
Allah subhanahu wa ta'ala And this is
the way he wants us to do.
If we don't do it like this, our
prayer will be useless, right?
Rasulullah sallallahu alaihi wa sallam told Khalad ibn
Rafi' فَإِنَّكَ إِن مِدْتَ عَلَى هَذِه مِدْتَ عَلَى
غَيْرِ الْمِلَّةِ He prayed in the wrong way
and the Prophet sallallahu alaihi wa sallam told
him that that prayer was wrong and batil
also.
What did he miss in his prayer?
Tranquility, right?
He doesn't pray calmly and give time for
every rukun, right?
He rushed in his prayer, that's why he
lost.
So Allah says, وَأَقِيمُوا الصَّلَاةِ وَآتُوا الزَّكَاةِ He
says, وَأَقِيمُوا الصَّلَاةِ وَآتُوا الزَّكَاةِ وَأَرْكَ أُمَرَّكِهِ And
also give the zakah.
What is zakah?
Obligatory charity, right?
That a Muslim gives when he fulfills the
conditions of zakah.
What are these conditions?
Five conditions we mentioned.
Islam.
What else?
Nisab.
Ownership.
And?
What else?
حَوَلَن الحَوْل Thanks.
الحَوْل And the last one is?
The last one.
السَّوْم Grazing.
Yeah, for the animals only, right?
They have to be the animals that you
take to the forest or you take out
of the house to go and eat freely.
Yeah, the vast majority of the year.
You get it?
The vast majority of the year.
So if the vast majority of the year
you are feeding them, buying food for them,
then you don't need to pay zakah for
them.
Even if they are in millions, no zakah
on them.
You get it?
It is only when the one that goes
out, you know, and eats from the grass.
Most of the year, six months, seven months,
they are going to eat outside.
But there are some circumstances where you provide
food for them.
It doesn't matter, you still pay the zakah.
As long as most of the year they
go out, then you have to pay the
zakah.
So Islam, nisab, ownership of the nisab, and
passage of a year, and the grazing.
So this is the zakah and the conditions
of the zakah.
And it's a very strong act of worship
that Allah SWT prescribed for the ummah to
curb and combat poverty.
It is not possible to remove poverty from
the earth.
Who remembers the ayah we used to support
this fact?
أَهُمْ يَكْسِمُونَ رَحْمَةً رَبِّكَ Forget about the United
Nations and the SDGs.
Most of them fit us.
Islam aims for them, but not all of
them fit Islam.
You get it?
That's number one.
And also, not all of them could be
achieved.
Zero poverty.
That's a joke.
They're also not serious on that.
Since when they have been calling for this?
When did they ever reach their goal?
Not even coming closer to it.
So no sincerity.
And also even if they are sincere, it
is something which is against human nature.
Poverty is not wanted by anyone.
A person should try his best not to
be poor.
To elevate himself in rank in terms of
richness, but at the same time, we should
know that yes, it is a ni'mah from
Allah SWT that He did not make us
equal in terms of risk.
So that we can maintain the cooperation among
us.
If everyone is rich, then nobody will support
another person.
We'll be arrogant and we will die at
the end of the day.
Out of hunger.
Nobody will go to the farm.
Nobody will come to your house and clean
your house.
Allah grant us good and tawfiq and a
clear understanding of the Sharia of Allah.
So, if this system is being utilized properly,
Insha'Allah, Insha'Allah, people will not suffer
in the way they are suffering nowadays.
That is not utilized properly.
Either people don't give, the government don't take
Zakah from them by force, and they don't
give, or they give and modify it.
Or they give to the people who will
end up modifying the system.
They will not let it function in the
way Allah SWT wants.
So that's why we don't see the objectives.
Do you get it?
That's why we don't see the objectives.
But if the system is being addressed properly,
in the way Rasulullah SAW addressed it, trust
me, Insha'Allah, we will not suffer in
the way we are suffering nowadays.
We will not find somebody who is in
a very critical need.
May Allah bring that time, when the authority
will be taking the Zakah by themselves, and
also making sure that it goes to the
proper place.
Do you get it?
So we like this Ijtihad.
How many poor people we have who are
looking for food and they couldn't find?
One?
How many?
Many.
A lot, a lot, a lot.
In millions.
In millions, millions.
Not necessarily in the place where you live
in.
If your place is satisfied, which I doubt.
I doubt.
The place where you live in also, I
doubt.
If you scratch, you will go and find
people who are really in need.
But then at the end of the day,
we favour giving the Zakah to projects, rather
than giving it to the place where Allah
SWT wants us to do.
That's why in the Mu'azzasa we suffer
a lot on this.
Because we have so many people who want
to contribute to the project, but they want
to do it through the Zakah.
So when you tell them you cannot use
Zakah for this project, they will get disappointed.
Either they don't support or they just give
you a little.
But if you want from Zakah, they can
give you a lot.
This is the nature of the Ummah.
Alhamdulillah, they are still good in the Ummah
of Muhammad SAW, but you will wonder, why
can't we have an extension to that which
Allah SWT made obligatory upon us?
Rasulullah SAW said, There is a right in
your wealth other than the charity, the Zakah.
So which is neglected nowadays.
SubhanAllah, most of us don't want to be
on the safe side.
Zakah is a pillar.
Meaning if this pillar is to be deficient,
your deen is deficient.
You get it?
Any other thing apart from the prayer, Zakah
is better than that.
But then we play.
We take chances.
Rather than being on the safe side, I
wouldn't mind to pass it to an organization
that I'm not sure whether they would do
it correctly or not.
I would not mind to do Ijtihad, to
go and put it on projects, whether they're
Islamic projects or whatever projects.
You know that in some places, Zakah is
being used to build a masjid in a
very affluent community.
The place is full of rich people.
One of them maybe can build ten, hundreds
of masjids.
We use Zakah to build masjids for them.
And if they are, you can understand.
You get it?
And it's, So it's my personal advice to
every youth, every one of us, be on
the safe side.
If you have money to pay for Zakah,
be on the safe side.
Give it to those who you know, restrict
the distribution of Zakah to those eight categories.
Only.
You get it?
We know the eight categories, right?
What are they?
Who is faqir?
Somebody who doesn't have anything.
Right?
Do we have people like this?
We have a lot, a lot, a lot,
a lot.
Somebody who does not have anything.
That's number one mentioned by Allah SWT.
Who are the second people?
Masakeen.
Who is miskeen?
He has, but it's not enough, right?
But don't you think miskeen is worse than
the faqir?
What do you do with the saying of
Allah?
You know, this guy was so hungry in
the way his face, he cannot even stand
properly.
The face is touching the ground out of
hunger.
Which faqir reached this, you know?
That's why the Hanafi says the miskeen is
worse than the faqir.
The majority of the scholars said faqir is
worse than the miskeen.
Because they said Allah SWT says, I mean
this guy is so, life is so tough
in his case, in the way he cannot
even stand properly.
He has to bend down out of hunger.
Faqir can still walk, go out, but miskeen,
life is very hard for him.
If you met a Hanafi, and you are
with the majority, what would you reply him
with?
What would you say to reply him?
The majority says, miskeen is less, is better
than the faqir, right?
What would you say to reply him?
Then you have to tell them, go back
to the root, the meaning of the words.
I heard one of you saying that they
mean the same, right?
So these are mutaradifat, they call them.
Words that are synonymous.
Miskeen and faqir.
When you mention miskeen, it means faqir.
Faqir also means miskeen.
That's when you mention them separately.
But when you put them together in one
place, then each one of them has to
carry a different meaning.
So when Allah says, He's referring to who?
Faqir, not miskeen.
Yeah, it's faqir, not miskeen.
Because sunnah defines miskeen, where the Prophet ﷺ
said miskeen is not the one who is
looking for one spoon of rice, one bite
of food.
He just wants something to strengthen his backbone.
If you give him one spoon also, it's
enough for him.
At least he gets something to survive.
Meaning he doesn't have those spoons.
Every day, he doesn't have anything to eat.
Rasulullah ﷺ said this is not miskeen.
But the miskeen is somebody who has, but
it's not enough to address his need.
Allah says, He said the ship belongs
to miskeen.
They have a ship and they use it
as a taxi to transport people from the
side of the sea to another, another side.
And they have money, it's coming to them,
but it is not enough for them.
Allah ﷻ mentioned that they have money.
But faqir is somebody who doesn't have anything.
Every day he has to go out to
look for what to eat.
Doesn't know whether he will get it or
not.
That's why the attitude of the Quran also
could be used to support the opinion of
the majority of the scholars.
Because Allah starts with them.
Starting with something sometimes shows priority and importance.
He said, And the Prophet ﷺ in the
hadith, he says, You are about to reach
a people in Yemen, Ahlul Kitab.
And these people, they are Ahlul Kitab.
Let it be the first thing you invite
them to shahadah la ilaha illallah.
If they accept and they follow, then you
tell them that Allah ﷻ prescribes upon them
salah.
If they accept, then you tell them that
Allah ﷻ prescribes upon them zakah.
He said the charity that will be taken
from the rich and given to the poor
among them.
He mentioned faqeer.
He did not say, He said, Exactly, inshallah.
So, that's the first one.
Do we have them?
A lot, right?
Question.
Honestly speaking, do we satisfy them with the
zakah?
No.
The vast majority of them doesn't know where
to go and get the zakah.
They have to follow us in our organization
and they face a lot of humiliations.
In some of the countries without mentioning names,
they gather all of them in front of
one of the organizations and this stampede happened.
Some of them died while looking for their
right because the zakah money belongs to who?
Those eight categories.
The organizations have no right to take one
cent from it.
The rich person has no right to take
back that money because it doesn't belong to
him.
Do you know why do we say it
doesn't belong to him?
Because this money that he's given is whose
money?
Allah's money.
So, Allah asked him, because the money belongs
to Allah, Allah asked him to take from
his money, whose money?
Allah's money, to go and give it to
that person.
So, the rich person is just an agent.
Yeah, but now we don't do this.
Right?
If this faqeer comes to me, I tell
him, okay, I have a condition.
Yeah, this zakah should only be used for
this.
A'udhu Billah.
This is not my money.
This is his money and I'm the one
who will tell him what to do with
his money.
And sometimes, Wallahi, this is our excuses, right?
These people, they don't know how to manage
well properly and it's better for us to
go and buy food for them.
If I go to a company and dictate
to you what do you do with the
money that you are generating, you will call
it unfair.
Why the government is getting involved in our
wealth.
So, this money belongs to the faqeer.
Who should decide on how to use that
money?
The faqeer himself.
And if you understand this correctly, it's enough
for you to understand how bad and how
wrong is the opinion that says you can
invest zakah.
Yeah.
There's one opinion that says you can invest
zakah.
They say because the zakah collection is very
little and we need more money so we
have to go for investment.
Some of this investment takes years for the
yield to be generated.
By then, how many miskeen die?
Out of hunger.
Wallahi, many lost their lives, many in the
hospital, many went to jail because they couldn't
pay the debts they borrow from people.
Which the money is there but I'm doing
Ijtihad.
Wanting the money to grow.
And from that Ijtihad, we have a lot
of scratches on that money also.
When a calamity happens to the money and
there is a loss, who is responsible?
Nobody.
Is that clear?
And can I go to your account and
communicate with the bank, being the bank manager,
Audhu Billahi min al-shaytan al-rajim, but
let's say if I am the one who
is leading the bank.
Inshallah, even in a dream it will never
come.
But let's say that the person who is
in the bank, he knows Mazin's account and
he can have access.
Do they have access to our account?
Yes, they have.
In the bank, if you know somebody, you
can ask him to check for you something,
he can check for you.
How much you have, they can see that
it's there, public to the people who are
there in the bank.
It's not something secret.
They can have access to it.
But they have to be trustworthy because there
is a strong monitoring system to make sure
that no money is being taken from anybody's
account.
As far as the system is concerned, it's
a good system.
But being somebody who has access to the
account, can I just say, oh, there is
an opportunity, business opportunity now, that I know
it will benefit Mazin.
I just get from that money and then
go and invest.
Mazin comes to take his money, I tell
him, Haris, no money.
Why?
I tell him, I just want to benefit
you.
There is one business, I put your money
inside.
Do you think Mazin will accept, especially when
he is in need?
He will not.
So we don't take other people's money with
good intention to contribute in an investment because
we want to benefit them.
We have to take their permission.
Zakat money belongs to those poor and needy.
If I want to invest it, I have
to take their permission.
Who does that?
Nobody.
والمساكين والعاملين عليها Who are the عاملين علي
الزكاة?
The one who collects.
No, that is wrong also.
The one who is assigned by the authority,
the government, to do the job.
There has to be authorization by the government
because whose job is to collect zakat?
Whose job is that?
Government.
The government are supposed to collect the zakat.
It is their job.
Are we clear about this?
But if you say to the king, the
king has to go to the houses of
people and take the zakat?
Nobody says that.
And it is not actually practical.
The prime minister cannot go.
Minister cannot go.
They have to get workers, right?
People they are assigned to go and represent
them to take the zakat.
Those people, these are the ones who qualify
this portion.
عاملين علي الزكاة But is that the case?
No.
I think all the charity organizations, they are
also عاملين علي الزكاة.
They have one over eight of whatever amount
is given.
Somebody says in some countries, you see them,
you know who they are, you know how
much they earn, they don't even have any
business.
This is the only job they have.
But after that, mashallah, they have castles, they
have fancy, expensive cars, Alhamdulillah, risk from Allah
SWT, but don't become a rich person from
the money that belongs to others.
Because somebody gave them the fatwa and told
them, whatever money comes to you, just divide
it by eight and take one portion because
you are عاملين عليها.
You get it?
Yeah.
اللهمستعان.
اللهمستعان.
So it cannot be عامل.
عاملين علي الزكاة is somebody who goes and
authorized by the government.
Goes there, get the money and go and
distribute it to the poor.
So the charity organization, who are they?
They are the agent of the rich people.
No.
Allah did not ask them to do.
They just sought permission from the government to
give them license to be able to collect
zakah.
But they are not representing government.
Minister of Finance is representing government.
Accountant General represents government.
Those ones, if this is part of their
jobs, they can do it and we can
say, yeah, these are عاملين علي الزكاة.
But the charity organization, they just got the
permission by the government to take charity from
people.
So these are the ones.
So those guys in the organization, they are
the agent of the rich people.
So their salary should be taken from the
rich ones.
Not from the zakah itself.
The money, if you give them one thousand
ringgit, that one thousand should go to those
categories specified by Allah SWT.
Get it?
But they can ask the rich ones.
And they will do.
They will do.
I'm just talking to you based on experience.
They will do.
They will.
They will.
Most of the people we deal with, if
you tell them that this and that is
how it will be done and you have
operational cost, please contribute on top of some
money.
On top of that which they give.
So you take that one which is given
by them to address the operational cost in
the organization.
And also, عاملين علي had the salary being
given to them, the real ones.
Is it monthly salary?
No.
It's job basis.
When they go, then we see, okay, where
do we send him?
The government sends him to Johor to collect
the zakat from the Johor community and bring
it back to KL.
You get it?
Then we ask, how much does a person
need for transportation from KL to Johor?
And he's going to live in a hotel.
How much does he need for the hotel?
He's going to stay there for five, six,
seven days, one week, one month doing the
job.
How much does he need for food?
We pay him all of those ones.
And also, if a person is doing this
kind of job, how much does he deserve
as his service fees?
We pay him that one.
Once and that's it.
We don't pay him next month.
Unless if that is also the calculation he
went.
It's a sensitive thing, but unfortunately, negligence is
a lot.
That's why you have a lot of ijtihad
in, zakat, the one that you don't have
in, salah, you don't have in sawm, you
don't have in hajj, but in zakat, even
the kuffar also get involved to give us
their opinion.
I was reading a book written by one
of the orientalists, he's not a Muslim, talking
about the zakat system, telling us that Rasulullah
ﷺ was making ijtihad.
It's not a command from Allah.
He was just doing his ijtihad and as
such, today also we have to come and
look at the reality and do ijtihad also
a new one because that was just ijtihad
by Prophet Muhammad ﷺ.
Hadahu Allah.
But why everyone is concerned with zakat?
Because of money.
They don't talk about hajj.
They don't talk about siyam.
But when it comes to zakat, money, free
money.
Because there is no proper supervision.
In the time of the Prophet ﷺ, it
wasn't like that.
So, Who are they?
Those that you are trying to soften their
heart to accept?
Islam.
Or new converts in Islam.
Rasulullah ﷺ did that.
The Quraysh, many of the Quraysh, who nearly
accepted Islam, the Prophet ﷺ gave them what
he did not give others.
One of these Bedouins came during the Battle
of Hunayn, after the battle.
Rasulullah ﷺ told him, you see this?
And I said, yeah.
He said, the sheep.
He said, from here up to that mountain
is yours.
I said, what do you mean?
He said, mine?
He said, yes.
He said, from here until that mountain is
yours.
Because in the Battle of Hunayn, they never
got wealth after the battle, like the Battle
of Hunayn.
And it's Qadr.
Because somebody who doesn't think was leading the
army of the enemies.
He brought everything.
An expert, an old man told him.
I think his name is Dureid ibn Summa.
He told him, this is wrong.
So he doesn't want to listen.
He doesn't want to listen.
And people are more on following the young
one.
The old one has been experiencing a lot
of wars, so he knows what fighting means
and all about.
So he told him, where are you going?
He said, we're going to fight.
And he brought their wives, their sisters, their
daughters, and their animals, their sheep, the gold
and silver, everything, all of their wealth he
brought.
So dumb, you know.
He bring all of this, going to the
battlefield.
This man told him, this old man, he
said, where do you think you're going?
He said, we're going to the battlefield.
He said, oh, I thought you're going to
a feast.
It doesn't look like somebody who is acting
as a soldier.
He said, no, you don't know the new
war strategy.
So he asked him, why do you bring
them?
He said, because I want the soldiers at
the battlefield not to run away.
Because if he ran away, he knows that
he's going to leave his mother, his wife,
his daughter, and his money.
Then he would never run away.
He would rather be killed in that place.
This old man told him, my dear son,
he says, listen, in the battlefield, if a
soldier is being afraid of something, there is
nothing that can bring him back.
He told him, take them back.
It's better for us.
In case we lost the battle, our family
can continue the life.
Very smart decision.
But then, Allah already decreed that the Muslims
are going to get everything.
This guy said, no, you're too old.
Those versions of taxes that you have already
gone.
He told him, you're too old.
He refused to take.
So this old man told him, he said,
OK, if you don't obey me in this,
I have another proposal.
He said, please, don't reject this.
What you should do, put the sisters and
the kids, put them behind.
You get it?
He said, put them behind.
If you put them behind, the enemy, he
is calling the Muslims the enemy, he said,
the one who is fighting us, when they
see them from far distance, they do not
know that the women also are following.
They will think that these are all the
soldiers.
He said, the size will be big.
He said, we can make use of them.
At least we can do something.
That's why they said, all of them, they
are about 20,000, but they look like
100,000 in the place.
Around 20,000.
The Muslims were 12,000, and they are
about 20,000.
It's a big, big army.
So, that's what they did.
Subhanallah, you know, Allah, subhanahu wa ta'ala,
if He wants something, He will provide the
causes for that.
They fought.
At first, who was winning?
The enemies, right?
Because the Muslims started thinking that now they
reached 12,000, nobody can defeat them.
Allah, subhanahu wa ta'ala, let them understand
that the victory is from Allah, not from
their size.
So, afterward, nobody left in that place except
Rasulullah, sallallahu alayhi wa sallam, and a few.
Rasulullah, sallallahu alayhi wa sallam, looked to see
where are those 12,000.
None of them remained except a few of
them.
Hussufi and Al-Abbas and some other few.
Rasulullah, sallallahu alayhi wa sallam, said, I am
the Prophet of Allah, subhanahu wa ta'ala,
and there is no doubt about this.
And then he asked Al-Abbas to call
people.
He has a very loud voice.
So, he invited people.
People came back.
Alhamdulillah, they charged again.
They managed to defeat them.
They ran away back to their own fortresses.
So, Rasulullah, sallallahu alayhi wa sallam, since they
ran, what happened to the mothers, the sisters,
and everything?
Because whatever you find at the battlefield belongs
to the army.
So, they packed everything.
That's how they managed to get those huge
amounts of wealth.
Because almost all the animals in the countries
are there.
They brought them.
So, rizq, free rizq, to the Prophet of
Allah and his companions.
So, Subhanallah, he besieged the city, tried to
conquer the place, but Allah swt already told
them no, not now.
That's why he couldn't do anything to the
people of Ta'if at that time.
He gave them around, I think, 20 days,
waiting for them to come out.
For reconciliation, they did not.
Then the Prophet of Allah distributed the wealth.
And then they came.
They begged him because they realized that they
are going to remain in the city with
no wives, no sisters, only the brothers, except
maybe a few sisters.
That's tragedy.
Tragedy, big tragedy.
So, they came to the Prophet of Allah,
looking for reconciliation.
And look at Rasulullah, subhanallah, very merciful person.
He said, I have been waiting for you
for 20 days.
Waiting, waiting, waiting to come.
But you guys are not coming.
So, when you don't come, then I just
distribute whatever we have to the combatants.
However, if you still insist, there are two
things we have taken from you.
Wealth and family.
Choose one.
Whatever you choose, I will try to convince
people to give you that one.
They said, wealth, we can replace it.
But family, we cannot replace them.
We want the family back.
The Prophet of Allah, subhanallah, talked to the
believers.
Everyone returned back whatever he was given, except
a few.
I guess, if I'm not mistaken, like Uriyana
Ibn Hasan Ibn Fazali.
He said, no.
How much would you pay for this?
Rasulullah, subhanallah, had to pay him camels for
every woman that was with him, for him
to let her go back to her family.
Subhanallah, at the end, they came by themselves
to the Prophet of Allah, subhanallah, in Medina.
They accepted Islam.
Ta'if became 100% Muslims.
The hope and the wish of the Prophet
of Allah, subhanallah, happened.
A shahid, after the battle, Rasulullah told that
person, he says, from here until that place
are yours.
He said, ya Rasulullah, are you sure?
He said, yes, they are yours.
He packed the whole thing and ran away.
Somebody says he was like looking behind to
see, maybe Rasulullah will call him.
He reached his people, and the Prophet of
Allah, subhanallah, did not ask him to come
back.
And subhanallah, look at what he told his
people.
He said, ya qawm.
The moment he got into his city, he
said, people.
He shouted at everyone.
He said, wallahi, accept Islam.
He said, aslimu.
He said, go and become Muslim.
And he was the leader among his people.
He said, ya qawm, aslimu.
He said, people, accept Islam.
He said, because I am coming to you
from a person who gives a gift of
somebody who is not afraid of poverty.
And he was right.
That was Rasulullah, sallallahu alayhi wa sallam.
You will see the person who gives charity,
like nobody else can do amongst the human
beings, is Rasulullah.
He gives charity with blind eyes.
Just give.
He doesn't mind to empty his pocket and
give everything.
That's why they said, he got very nice
and fancy clothes.
One of the companions said, ya Rasulullah, can
I have it?
And he was so happy that he got
that dress.
He loves it so much.
And then Allah brought it to him.
And then the man said, ya Rasulullah, can
I have it?
Rasulullah, sallallahu alayhi wa sallam, said, yes, for
sure.
He went back immediately.
He came out happy that he got this
clothes at last.
And then this man said, ya Rasulullah, can
I have it?
He said, yes, for sure.
He went back home, removed it, folded it
for him.
He said, enjoy your clothes.
People blamed him badly.
They told him, what kind of person are
you?
You know that Rasulullah, sallallahu alayhi wa sallam,
loves this.
And you ask him.
And he said, I don't care.
He told him, I don't care, because he
has his own justification.
I mean, nobody will accept that justification, but
it works.
He said, I did not ask him to
give me the clothes until the time I
saw him wearing it.
I want the last thing that I will
leave this dunya with to be something that
was used by Rasulullah, sallallahu alayhi wa sallam.
He said, I'm just going to keep them
for my coffin when I leave this life.
You get it?
Very smart people.
Although he did the wrong thing.
Alhamdulillah, he was dealing with the companions.
Otherwise, in our time, maybe we would lose
control.
That was Rasulullah.
When it comes to the dunya, he was
just like that, like what that poet says.
This one you will not believe in, because
it is not true, but somehow closer.
He says, He says, Rasulullah, sallallahu alayhi wa
sallam, never said no in his life, except
in the tashahud.
He said, if not because of tashahud, all
of his laa will be naam, naam, naam.
Is it true?
Of course, he says laa, a lot of
laa, but when it comes to the dunya,
if you ask him for dunya, Rasulullah, sallallahu
alayhi wa sallam, will give.
Unless if he knows that you don't qualify,
and this dunya is not his, it's charity,
then the Prophet, sallallahu alayhi wa sallam, is
very stingy in this regard, to help that
person, because if you take it, it's going
to be a musiba for you.
Another person says, He says, Rasulullah, sallallahu alayhi
wa sallam, is just like the sea.
From every direction you're coming to the sea,
you get some benefits.
If you go deep down, you get those
precious stones and jewellery.
If you sit next to the sea, sometimes
it casts those precious things, sometimes it casts
fish to you.
Rasulullah, sallallahu alayhi wa sallam, is like that.
So I'm mentioning this for us, so that
we will learn this attitude and behaviour.
Should I give you a secret about charity,
which you already know?
There's no point of giving, right?
So let's continue.
Oh, please give.
But you already know it, right?
You agree when I say you already know
it.
Charity, the more you empty your pockets, not
empty, empty, you keep it empty, but the
more you reduce the size of your pockets,
trust me, the more you get.
That's why somebody says, and he was right,
empty your pockets so that another one will
have space to come.
And subhanAllah, believe it or not, the more
you stretch your hand, the more you get
support from Allah subhanahu wa ta'ala.
You will never lose by giving charity.
I'm just sharing with you personal experiences.
Give little.
And sometimes subhanAllah, in a very quick manner,
and sometimes what Allah subhanahu wa ta'ala
does, I've seen this a lot.
You stretch your hand and give.
But then doors of khairat will be open
for you from other channels.
Usually when we say you will get an
increase, we will be waiting for that money
to be grown up.
No, this is not the only risk.
You have so many things you need in
life, right?
So sometimes because of this charity, Allah subhanahu
wa ta'ala will open the doors of
other things.
Things that used to be very tough and
difficult for you to achieve them, and now
you will get them, including the education.
Education, is it risk?
Fahm, understanding.
You might be able to understand things very
quickly because of the charity you are giving.
You get it?
That's why one of the poets says, وَقِسْمَةِ
الْحُضُوظِ إِنْ هَا يَدْخُلُ فَهْمُ الْمَسَائِلِ الَّتِي تَنْعَقِلُ
فَيُحْرَمُ الذَّكِيُّ مِنْ فَهْمٍ جَلِي إِنْ لَمْ يَكُنْ
مِنْ حَضُّهِ فِي الْأَجْلِ This risk, fahm is
the risk.
It's part of the risk that Allah subhanahu
wa ta'ala prescribed for us.
So sometimes you read, you don't understand.
Right?
And sometimes you read, you understand.
Wallah.
And it's just like what the scholars mention.
Wallah, sometimes we at this little tiny capacity
of the student of knowledge, we read sometimes,
sometimes you read, you read, you read, you
read, you read.
Trust me, sometimes I spend days trying to
understand a single word in the hadith and
I couldn't find.
Trying all the best, it doesn't want to
come.
Read and read and read and you see
the word simple in terms of literal meaning,
you know what it means.
But you know that this literal meaning is
not intended.
You check every place, you couldn't get.
But subhanallah, sometimes just like that, you just
open that place, you read, everything will be
very clear.
And to support that, Allah subhanahu wa ta
'ala will grant you the ability to be
next to one of the scholars.
You see that?
That understanding that came to you at that
time, it is the correct understanding.
That's risk.
So charity can lead you to this also.
I want you to widen your understanding.
Don't restrict the risk to certain type of
things.
No, it's not.
Actually the real risk is not about money.
Even the peace of mind, the heart contentment
that you will get is the best risk
you ever get in this dunya.
Don't we have rich people, very rich people
and they are depressed?
A lot, a lot, a lot.
If not most.
You see their kids depressed, stressed and they
have everything.
But you can see from his face, from
her face, that this person is not at
ease.
What happened?
They have all types of cars, they have
all types of houses, but you can see
the worry in their faces.
Because Allah subhanahu wa ta'ala gives them
the physical one, but He refuses to give
them the real one.
So that's, and include also the leaders of
the authority that we hope they can support
Islam, if we give them some charity.
And also a rehabilitation project could be included
here.
The gangsters and the bad ones to soften
their heart to accept Islam and to be
good so that the community will benefit from
that.
Yes, we can use to support those programs,
to give them some amount of money to
be part of the investment so that they
can stop harming the community.
Most of those people, they are poor.
Even if they are not poor, they are
from the rich family, but because of corruption,
drugs, and all of these things, if you
look at him, he is worse than the
poor person.
So we can use that money to fix
them, by the will of Allah subhanahu wa
ta'ala, Because Allah subhanahu wa ta'ala
did not specify which type of He just
said, Get it?
Yeah.
Allah says, Right?
Right?
Who is the first slave that is involved
in this?
Al-Muqatim.
No, wait.
Bilal was not a slave.
Yeah, I know.
Was not.
What is the whole story of him?
Ah, before accepting Islam, right.
And that slavery, was it correct?
No.
Those who are injustice, you cannot just make
a person a slave just like that.
Whether before or after Islam, the only way
to get a slave is after the battle,
when a person comes to fight Allah subhanahu
wa ta'ala.
They don't have that.
Those who are based on injustice, go into
the community and just capture a person and
make him a slave.
They do that with everyone, including the people
in Mecca also.
The Arabs themselves also, they made them slaves.
So, Bilal used to be a slave unjustly,
but after Islam, Abu Bakr freed him.
Immediately.
So when we say give zakah to the
slaves, Bilal is not one of them.
That's the reason why I was saying no
to that.
But the slave, the one that is intended
here is Al-Muqatim.
You know they have, how many types of
slaves?
Lima, five.
Five.
Number one?
What kind of people am I living with?
You know, I always enjoy being with you
guys, except when I ask questions.
Seriously, the best place where I relieve my
stress is these classes.
When I come to this class, I really
enjoy it.
I forgot everything.
That's my food here.
But when I ask questions, I'll be like,
what am I doing for ages?
Anyway, we have five types of slaves, right?
Number one?
Let me not oppress the people behind the
screen.
They're also the same.
So Bilal Ijma' we lost, right?
Number one.
The first slave is Al-Qinn.
Al-Qinnu.
What is Qinnu?
That's 100% slave.
From A to Z.
100% slave.
Al-Qinnu.
Number two, Al-Muba'ad.
You know the word Ba'ad?
Al-Muba'ad.
Who is Muba'ad?
This is the partial slave.
Me and Mazin and Omar, we agreed to
buy a slave.
Who owns a slave?
Three of us.
No, he's a full slave.
Full slave.
No, different owners but we own him altogether.
We have equal share.
Or sometimes we might not have equal share
in that slave because I own half and
he owns a quarter and he also a
quarter.
It depends on whatever agreement we have and
how did we have that slave.
Let me be the good one.
I told...
Just like that, I just woke up, I
want a reward.
I told them I want to free the
slave.
Free my side.
Sharia would tell them, Omar, please free your
side.
Your part also.
Mazin, you also free your part.
Mazin said, no.
I don't want.
I need my right.
Omar also said he needs his right.
Can we force them to free him?
No.
But Sharia will ask me, please buy the
balance of the slave so you can free
him all.
And then they come.
Ibrahim has zero ringgit in his account.
Right?
And I don't want to take loan.
Right?
And pay them.
So Sharia would not force me to buy
because I don't have what to buy.
And this is when the slave will remain
half the slave.
So half of him is slave and the
other half is free.
So that means today, whatever he gets belongs
to him.
Because today he's free.
And tomorrow he is slave.
Whatever he got tomorrow belongs to Mazin and
Omar.
This is what we call Muba'al.
We have the way to give him inheritance
amongst the scholars.
How does he inherit?
According to those who see him as a
person who can inherit.
The next one is Mokatab.
Al-Mokatab.
Mokatab is the person who signed an agreement
with the master that if you can pay
this amount of money, you are free.
That's Mokatab.
So that means the master will agree with
him to own because a slave cannot own.
Whatever he got belongs to the master.
That's why he cannot inherit.
Because if you give him money, you are
giving who?
The master.
And the master is not one of the
heirs.
That's why the slave cannot be given any
money from his deceased person.
And when he dies, also whatever he owns
belongs to the master.
Nobody can inherit his wealth.
That's Mokatab.
So he pays and then gets the freedom.
The next one is Mudabbar.
This is the most dangerous one.
Mudabbar is the one that the master told
him, if I die, you are free.
So what did they do?
Get him.
The case is where they just kill to
get the freedom.
That's why it's very dangerous.
When you want to do Fisabilillah, just let
him go.
You tell him Mudabbar and he's going to
cook food for you.
One of our scholars said, one of the
beauty of Islam, Islam says your slave should
eat what you are eating.
But people say, oh, this is humiliation.
How can you say that my slave has
to eat what I'm eating?
Islam says eat what he eats.
Let him eat what you are eating.
And Subhanallah, one of our scholars said, you
see this one, not only respecting the slave,
but it has a benefit for us.
If you put poison, you tell him, you
know, we respect our brothers from the slaves.
You eat for us.
I want to see you eat.
When you see him eating and having some
strange action, you tell him, I see you
on the Day of Judgment.
Seriously, it helps a person to protect.
How many people are killed from the maid
and the people who are cooking at home?
It shows that, yes, it's a bad approach
we are doing.
The maid in the house, she eats the
balance of the food, the leftover.
When we make clothes for Eid, the maid,
we give her the old one we have.
What is this?
Good Islamic practice, you take the whole family,
your wife, your children, your daughters, your sons,
you know, you take them out to buy
things, the maid also goes.
In the way you tell your family, choose.
Yeah, you can ask your wife, choose ten.
Tell your maid, choose, but choose four, five.
Not like your wife, because you are going
to be smacked.
Tomorrow she will tell you, yes, I know
your intention.
Why this?
But buy for her something good also.
Wallahi, she will be very dedicated and she
will contribute to the house.
She will be Aminah.
If somebody, because many times they plot against
you through who?
The maid in the house.
You know, the slaves in the house.
But if you are very kind, they will
never convince them.
They will always remember that kindness from them.
Rasulullah s.a.w. said, let them eat
what you are eating.
Let them wear what you are wearing.
But is that what we do?
They got threatened by our kids.
We hear a lot of stories which are
so ugly to be heard.
In the presence of the mother and the
father.
Just because they were maids.
And even some people are asking, are they
our slaves?
Your maid is your slave?
No, she is not.
And will never be, inshallah.
You get it?
So that's the sharia of Allah s.w
.t. So this is the mudabbar.
Mudabbar is the one that the master told
him, if I die, you are free.
The last one is Ummu Walad.
No, Ummu Walad, because she has another definition.
She is also at the end of the
day, be like the mudabbar.
But mudabbar, there is a promise between him
and the master that if I die, you
are free.
Ummu Walad, there is no promise between her
and the master.
But according to the sunnah of Umar r
.a, when he dies, she becomes free automatically.
And actually after she get a child for
him.
Because Ummu Walad is a female slave that
the master had relationship with her and she
bought a child for him.
That child is his child, not his slave.
And from that moment we call her Ummu
Walad.
Some people say this is oppression.
You are lying.
Some people don't think wisely.
Because she doesn't want.
Which one is better for her?
Which one?
To be at that status or to be
just a normal slave in the house?
To be at that status.
Because what we got from the history, usually
when that person has relationship with her, the
treatment is going to be different.
Especially when she has a child.
It would be very difficult for him to
enslave her and punish her in the presence
of her children.
So she got the freedom even before his
death.
And at the end of the day also
he is going to free her.
But she got the freedom before his death.
Usually the kings they do that.
They have Ummu Walad a lot.
And you see sometimes they favor Ummu Walad
more than the real wife.
You get it?
The example of Ummu Walad is the Mariya
Al-Qibtiya.
She wasn't a wife of Rasulallah.
Many people think that Mariya was a wife.
She wasn't.
She was Ummu Walad.
Mother of his son Ibrahim.
You get it?
So the kings they used to have this.
I remember one of the funny story, Harun
Rashid.
He has this Ummu Walad.
And he treats her like a wife.
She also acts like a wife but Ummu
Walad.
And she has a son.
And he loves her son more than the
son of the queen.
And you know the queen will never agree
with that.
So she used to be angry with him
when he favored that son.
And both of them are his children.
It doesn't matter which mother.
He comes with his children.
And subhanallah, why did he favor the child
of a slave over the child of a
free woman?
Because of what?
Smartness.
That one is dumb.
And this one is very smart.
Because too much risk.
And this one she knows what hardship is
all about.
So she trained the child.
It's very smart.
And Harun Rashid understands this.
He sees this a lot.
And the other one doesn't know how to
think properly.
And the queen, his wife, used to blame
him.
Why are you talking always good about this
person?
You praise him more than the way you
praise my child.
He wanted her to understand the reason.
One day, when they got him Siwak.
You know Siwak, right?
They got a bunch of them.
Right?
What's in front of him.
So he wanted to let this free person
understand that her son, she did not give
good tarbiyah to him in terms of smartness.
So her son came.
And the mother was there.
That other slave, for sure she will not
come when this one is there.
So the mother was there.
So when the son came, the son of
the free one came, the khalifa asked him,
he said, what are these things?
What are these?
Siwak, right?
A bunch of Siwak, right?
So he wanted him to tell him, what
are these?
The boy just tell him, Masawik.
Masawik is the plural of Siwak.
You know what is the meaning of Masawik?
In Arabic, your evil manners.
Your evil attitude and evil manners.
Masawik Those bad behaviors you have.
So he told the king, Masawik.
Masawik So the wife was listening, she was
like.
And then after a moment, Muhammad came, the
son of the slave one.
So when he came, the king asked him,
in the presence of this sister, so he
asked him, he said, what is this?
He said, biddu mahasini amirul mu'mineen.
He said, these are the opposite of the
good manners of the amirul mu'mineen.
Then she understand, yes.
Now she got the reason why the khalifa
is always talking about this, not the other
one.
But anyway, if you look at the concept
of slavery properly, wallahi is a favor and
a blessing and something that you should pray
to Islam actually for it, rather than criticism
that we got from the liberalists.
So these are the types of the slaves.
Umm Walid was the last one.
And the hukm concerning Umm Walid, when the
master dies, she will become free automatically.
Why is she getting the freedom?
No.
Because amongst the people who will inherit her,
there is her son.
Right?
And a son cannot inherit, I'm sorry, cannot
enslave his parent.
Amongst the heirs, the son is there.
He can't.
In Islam, there is no way for a
person to enslave his mahram.
Anyone.
Cannot.
Whether the father is a Muslim or not,
as long as he is his father, cannot
be a slave under this son.
He can be a slave of somebody else,
but not this one.
Anyone who is your son, your brother, your
sister, cannot be a slave by you.
Even if they are kuffar.
The moment you pay for them, they will
become free automatically.
So this, among the heirs, is the son
of this woman, and he cannot make her
a slave, then she is free.
Automatically.
So, when Allah subhanahu wa ta'ala says
وَفِرْرِقَابُ free and a slave, which slave is
he talking about?
The mukatab, the one that you signed an
agreement with him.
So when we get from the zakat, we
look for these ones and give them the
money first.
To free themselves from those people.
If we still have some balance, then we
look for the normal slaves among the Muslims,
we free them from that money.
We buy them and free them.
But we have to start with those ones
first.
Because those ones we are sure about, they
are freedom.
Is that clear?
وَفِرْرِقَابُ وَالْغَارِمِينَ And those people who are overburdened
by the debt.
Whether they got the debt because they guarantee
the payment of the debt and the principal
debtor cannot pay or they took the money
to settle their own affairs and their needs,
but unfortunately they couldn't manage to pay it.
Is that clear?
وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ This is where everyone
gets involved here.
What is فِي سَبِيلِ اللَّهِ?
Jihad.
Not buying books and pamphlets and distributing them
to the people.
Not building the masajid, not building schools, hospitals,
or any other activities that we are doing.
It has to be for those ones only.
When we want to do other things we
look for another type of money but not
this one.
وَالْغَارِمِينَ وَالْغَارِمِينَ The wayfarer, the person who got
stranded in a place and he couldn't go
back home.
He can pay from the zakah.
Even if he's rich back home.
As long as here he cannot afford going
back home we can give him from the
charity to reach home.
Do we need to ask him to pay
it back later?
No.
That was free wealth given to him by
Allah subhanahu wa ta'ala.
Is that clear?
So, that's the zakah.
And these are the only ones that Allah
subhanahu wa ta'ala commanded us to put
our zakah on them.
How many people?
Eight categories, right?
Eight categories.
Even those who believe that it could be
invested they said only when you satisfy everyone
nobody left among those categories then you can
go and do the investment.
When did we ever reach this situation?
Never.
Up to date.
So, please do understand this correctly because you
don't know in the future who Allah subhanahu
wa ta'ala is going to make you.
You might be in the authority for you
to fix the system.
Please do it.
Please do it.
So, Allah says وَأَقِيمُوا الصَّلَاةُ وَآتُوا الزَّكَاةُ وَأَرْكَعُوا
مَا الرَّعَكِئِينَ وَأَرْكَعُوا مَا الرَّعَكِئِينَ And make rukoo
together with those people who are making rukoo.
That's why some scholars said this is one
of the evidences that confirms the wujoob of
salatul jamaah.
Going to the masjid and praying with the
jamaah.
We have different types of opinions concerning this
matter.
Many scholars said it's highly recommended.
Many other scholars said it's wajib but it's
not a condition for the validity of the
prayer.
And you have the minority who said it
is actually a condition.
Meaning if you don't pray in the masjid,
your prayer is invalid.
Which opinion is the best opinion?
The middle one.
The one that says it's wajib but it's
not a condition.
You have to pray in the jamaah as
a man.
Because a blind person comes to the prophet
and said to him, this is my situation.
Blind as you see.
And also between me and the masjid, there
are some areas which I'm afraid of the
hawam.
Hawam means things like snakes or dogs or
some other things.
Do I have excuse to pray at home?
He said yes.
When the man left, the prophet called him.
He said, do you hear the adhan?
He said yes.
He said you don't have excuse.
Because he used to come to the masjid
but then he's just thinking of maybe he
can have excuse to pray at home.
If the prophet did not give a person
like this excuse, what do you think a
person who is at home?
And also it's very I'm sorry, a person
who is free from blindness and okay and
healthy.
And also it's very shameful actually.
If the people, the soldiers who are at
the battlefield, Allah told them you have to
pray in jama'a also.
He gave them around 7 to 13 versions
of the way to pray in jama'a,
different ways.
The scholars of fiqh, they mentioned all of
these in detail.
How to pray, how to categorize, how to
divide the mu'min, what the imam can do
to make sure that they don't get into
trouble.
If this is a condition, what do you
think of a person who is living in
peace?
And Rasulullah also said, he was about to
go and burn the houses of those brothers
who are not coming to the masjid to
pray in jama'a.
But then he says the reason why he
did not do it is because of the
sisters who are in that house.
The sisters and the kids, right?
Because it is not wajib upon a sister
to go to the masjid.
If he burned the house, they will also
get affected.
So he did not do because of that.
You get it?
So Allah says, and it shows also unity.
Right?
Be with the believers.
Right?
Be with the believers.
If those ones are in the correct manhaj
and aqidah, then you be with them.
If not, Rasulullah one of the companions, he
says, it is better for you even to
go to the forest and live alone than
joining a group of deviant sects.
That's why deen is the most important thing
that you should give priority.
Deen should be the most important thing that
you give priority.
And you don't approach deviant sects and groups.
Anyone that is deviated from the manhaj of
Rasulullah, you are supposed to stay away and
detach yourself from them.
You don't harm them, but you don't approach
them.
Save your aqidah, save your deen.
Go back to Allah subhanahu wa ta'ala
with clean heart.
He says, What is al-qalb al-salim?
The heart that is pure and clean from
all forms of shirk and deviation and nifaq.
That's been the one that is upon the
correct tawheed and aqidah of Rasulullah sallallahu alaihi
wa sallam.
So that's all for today's dars inshallah.
May Allah grant you good and tawfiq and
be with you wherever you are.
...
If there is any question, let's have some
inshallah.
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I never mention al-qinnu.
Which part of the US you come from?
I never say al-qinnu.
I said al-qinnu.
I know.
...
When you come to my class, you have
to pronounce things correctly.
...
...
I know.
...
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then he is Muba'ad, part of him
is, Muba'ad means part of something, so
part of him is slave and the other
part is a free person, I mean, now
we don't have, you want to go back
to the past and get some, for the
sake of knowledge the slave can only be
attained through the battles and the scholar said
when the Imam agrees with that, that means
you have a president in the country who
send an army, they go and fight, when
that president, prime minister or whoever is in
authority in the country, if he says yes
you can have the war prisoners, then you
can have a slave.
The next is when they got them and
they sell them in the market, then you
can buy, but the only way to get
them is the war, you get it?
What you hear nowadays is that these are
all injustice, some people they still have slaves,
they said, we just hear stories in some
countries they still have this, these are just
injustice and one of the major sins, Allah
SWT said I will fight three people, one
of them is this one, the person who
sells a free person and eats the money,
make him a slave and take the money.
Nowadays we have the human trafficking thing right
now.
Adam do we have some gifts?
We have a lot, Mohammad Shams and Mohammad
Ibrahim, that's not the name of the father,
that's both of them, Mohammad Ibrahim, and he
can also call him using the kunya, Abu
Bakar Ibn Taymiyya, son Ibn Taymiyya, Ibn Rajab,
as long as the name is good, the
condition is to name him a good name,
because name has an impact on the named
person.
If we were to run a feedback form
for a certain halal product targeting working professionals,
would it be wrong to send the feedback
form to individuals working in non-halal industries
such as riba based industries to get their
feedback?
But you are selling halal right?
You want the feedback from anyone right?
You can even get it from Netanyahu, Allah
guide him.
So there is a second part of this
question.
Oh you don't want him to be guided?
So there is a second part of this
question, as the form will be sent to
all my LinkedIn connections which includes people from
these industries as well, also is this overthinking
or is it good to ask these type
of questions to clear the misunderstanding?
What does that say again?
I think the first part that I read,
as the form will be sent to all
the LinkedIn connections, which means I think you
answered the question.
The next question is, is this overthinking or
is it good to ask these type of
questions to clear the misunderstanding?
Which questions?
These above questions, the feedback form questions.
Oh to ask people to give you feedback.
What's wrong with that?
I think they are asking about the question
itself.
He is asking if the question is like,
is he overthinking this?
Is he overthinking about these things?
Yeah.
Or is it okay to ask these type
of questions?
I have a product that people are buying
in the community right?
I want to hear the feedback from the
community, whether they benefited from it or not.
So the question is, this asking them whether
you benefited or not?
Asking this to share?
Oh asking me.
Overthinking like it will be haram or is
it okay to send out feedback?
Please don't ask again, then I can have
less questions.
In the class.
No, it's okay.
It's okay for a Muslim to check about
what he does.
Whatever you have doubt, you ask about it.
Anything that you have doubt.
It might be okay with me, but it's
not okay with you.
It might be okay with you, but it's
not okay with me.
Right?
So to me it's very clear, but to
him it's not clear.
So what does he do?
He goes and asks.
Some of us might say, oh what kind
of question is this?
But he doesn't know.
What's wrong with that?
That's why as a scholar, as a student
of knowledge, you should tolerate all types of
questions.
Answer them accordingly.
Because that person might not know what you're
talking about.
Finish?
Do we know whether Aisha was followed by
a mahram on her way to the Battle
of Jammal?
If not, is this an exceptionally permissible case?
Those, for sure Aisha will never travel without
having in the, amongst the people who, what
do you call, go into that place somebody
who is acting as a mahram.
As a mahram to her.
Knowing who she is.
And nobody to my knowledge amongst the scholars
ever mentioned that Aisha went alone with those
people because she's in the firqah.
Ma'muna.
Never.
Because Rasulullah ﷺ, her husband told her not,
I mean told another sister, or the husband
of the sister not to let his wife
go alone, to go and perform hajj together
with his wife.
She has a brother, Abdur Rahman.
Who knows whether he was with her or
not.
And other also people who are acting, who
are not acting but they are.
Her mahal, the children of her sister.
Abdullah ibn Zubaydan.
So we have to confirm that these ones,
they don't participate in, none of them goes,
she goes alone, then somebody can come and
use this as supporting evidence.
But even if that happens, which one is
more deserving to be followed?
The statement of Rasulullah ﷺ or the statement
of Aisha?
Rasulullah ﷺ.
Okay sheikh.
Next question is by brother Arif.
Assalamualaikum warahmatullahi wabarakatuh sheikh.
If a man has limited income, as per
sunnah, is it wiser to save a portion
in order to prepare for hard times or
is it better to invest sacrificing savings in
pursuit of better income, better life?
Invest the money to get more money, right.
Wiser to save a portion in order to
prepare for hard times or to invest?
Invest, I will ask you to invest.
Get a very good and excellent platform for
investment, invest and get more money.
It's better.
Invest all the savings?
No, we don't invest any.
It's not a wise decision for somebody to
take everything he has and invest.
Take some portion of it and keep for
himself what he lives with, rather than begging
others.
It's wrong for him to invest everything and
then go and beg others.
Okay sheikh.
Next question is by Siti Fatima.
Is it true shaitan creates misconception about women,
women's role and importance of women having mahram
etc.
Now an example, women drive car to travel
to another state without a mahram.
How to address to community about this?
I will talk about the first part of
the question which is about shaitan creating that
image.
You know a lot of people exaggerate.
Islam doesn't change.
And nobody should come and dictate Islam about
the importance of a woman.
Nobody should do that.
Actually whoever talks about this, we shouldn't reply.
Just ask him to go and read the
history of human beings on earth and then
come and talk after that.
I dare him if he is honest to
come and talk after that.
Go and see which community and which society
before Islam that women are respected.
None.
None.
No system, no community, no society where women
are respected.
None whatsoever.
Islam is the only one that came and
saved them and put them in high position
and grant them what they never expect to
have in their life.
They used to be killed alive.
We know this, right?
Up to date actually in some cultures whether
you believe or you don't believe they kill
sisters alive.
Abortion because she is a girl.
He knows that.
The doctor told him that you are going
to get a baby girl.
He rather abort than letting her come in.
Up to date we have these lunatic friends
among us.
These practices Islam is not opposing them but
even the one that happened in the Jahiliyyah
Allah SWT says the case will be open
on the Day of Judgment.
You get it?
Which society you go where they give equality
to the sisters.
They all call about sisters and women rights,
right?
Even in the West.
Which society, honestly speaking, do they give them
the right?
They don't.
They live like animal life.
Humiliated.
Only in Islam they get respected.
Go to our community and see what they
get in our community.
They never got it.
And they will never get it in their
own territories with all the claims.
And then somebody will come among us and
say Islam is being unfair to the sisters.
I will have to ask him, what is
he talking about?
I will have to ask him, what is
he talking about?
What does the sisters lose in our communities?
Nothing.
As long as Islam is being practiced properly.
As long as Islam is being practiced properly,
what did they lose?
They don't lose anything.
So my answer to the question and also
my advice to the questioner please don't listen
to this.
And driving cars and all of these things
I hear some people are so happy and
so things that women is driving What is
driving?
Any right of a woman reduced to the
lowest level she has to drive for her
to be in the higher position?
I mean driving car is something enjoyable?
Yeah, for the people who just learned the
car they want to do but people who
are driving car for we always enjoy when
somebody does the driving not us.
You just take the back seat and relax.
If, let me ask you this if we
are in the car and I am sitting
in the back and there is somebody next
to the driver and there is a driver
if you don't know any one of us
the one who is driving, who is he?
Just a driver in the family and the
one who is in front, who is he?
The maid in the house Who is the
boss?
That person.
Yeah, this is our culture the norm is
almost everywhere wherever you go.
But some people don't like this.
I know a marriage where they look for
divorce the woman was looking for divorce.
And why?
This is simply because the husband does not
let her do the bargain when they are
in the shop.
They go to do shopping the husband she
got everything that she wanted but when they
reach the cashier the cashier being the man
he just talked to the person she got
annoyed.
Why?
She doesn't like that.
And if for this you are calling upon
the marriage to dissolve this is a true
story that I know one of the major
causes of that divorce is that yes, he
doesn't let her do the bargain when they
are in the shop.
I thought it's a slavery actually for the
brothers like Ibn Khayyam said I go to
the market with my family and they go
and park the things and sometimes I'm the
one who is dragging the trolley should I
say unfortunately?
I push the thing and they just park
the thing and this thing is going to
come from whose salary?
My salary, my pocket they just put it's
a huge amount of thing and when we
go to the cashier they just do like
this and watch and then we go I'm
just telling you what the brothers who are
responsible are doing and then you pay the
money and then you drag the thing you
go to the car and sometimes it rains
you tell them please get into the car
you are the one who park all the
things and then you go home I thought
this is a favor you feel like you
are like a slave to them but then
somebody says no doing this is making her
like a slave and she is willing to
go this is when you listen to those
devils Allah puts you in a position which
nobody can reach it if they are responsible
they are like the slaves to their wives
if Islam is being practiced correctly but unfortunately
the money told us that no this is
not a good way to make it it's
very painful until now we are still hanging
around this topic may Allah grant us good
and Tawfiq and be with us wherever we
are and I guess this should be the
last question to give these people a chance
to finish one more question last question of
the day question by Muhammad Javed if we
as an influencer female to be the influencer
female to be the brand ambassador to promote
the restaurant use her network and marketing efforts
to promote is that ok she is a
hijabi however popular as she was a former
actress if you can observe all the things
that Allah says of lowering the gaze and
everything which I don't know how it is
possible but if you can observe all of
these things then why is it an issue
wait I am just saying if he can
do how can he do there is a
question I gave him how can he do
that realistically working is halal for everyone right
male and female but each one of us
has to follow the sharia of Allah and
work in a conducive environment right salam right
or wrong there are places which are wrong
for the brothers to work in that place
although they do go and work and it
is haram for them to be in that
job and there are places where it is
haram for a woman to be in that
place and she goes and work so I
leave the ruling like that working is permissible
for everyone to go and work but every
Muslim has to work in a place which
is not leading him to violate the laws
of Allah swt I thought I am doing
fair right then I leave you with your
consciousness because as a Muslim you have to
know what exactly you are doing if a
sister is going to violate the sharia of
Allah swt free mixing or exposing herself in
the place where Allah swt said she shouldn't
do where the sharia will be violated in
that place is it halal for her to
go for this no it is not if
a brother is going to do the same
thing is it halal for him to do
that no it is not as a Muslim
this is what governs us rather than specifically
mentioning you know specific things which might not
be applicable to some so give the general
ruling that is what I am doing don't
go and misunderstand and give wrong fatwa I
am just referring to the idea of a
Muslim knowing what he is supposed to do
Wallahi trust me every Muslim whether woman or
man they know deep down there whether what
they are doing is right or wrong that
is why sometimes you see these kind of
questions are coming because that person cannot relax
he always thinks that this might not be
ok you get it so why do you
follow that if you have doubt Rasulallah swt
said stay away from the doubt you get
it so that is my answer to that
question there is an additional small part he
doesn't want to let me go this person
does not use her body etc just promoting
her reviews and experience in the restaurant just
sending emails to people promoting her reviews that's
it but sending message to people what's wrong
with that it's ok I am asking for
fatwa what's wrong with that what's wrong with
that and in fact this is one of
the best job nowadays for for the sisters
where she can combine between taking care of
the home and also work from far distance
rather than neglecting the most important one for
the sake of less important one and we
end up getting in the community wrong type
of younger generation and that's how the community
is getting lost all the time you get
it nowadays we have this work from distance
that's good staying away from all of these
free mixing because sometimes she goes to some
of these places nobody she is not happy
the husband is not happy even if he
is liberally sometimes he is not happy with
that because he is still at the end
of the day man she can work from
far distance preserve her honor and dignity that
would be better for her to combine between
both house activities and also work clear
inshallah