Mustafa Abu Rayyan – 68 Tafseer Surah Al-Baqarah
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AI: Transcript ©
Hello?
Juan, anyone driving a black c class 2013?
It's it's blocking me up. So can you
move it, please?
We're continuing,
the of Surah Al Baqarah.
And,
we this would be,
as I hope,
the second, last lesson.
Starting on I number
275.
So
many of the ayahs that we read before,
last week and the week before, were all
about sadaqa,
in fact,
giving,
not just giving but how we give and
the rules related to that.
And,
sadaqa,
in charity,
is considered a form of
a financial transaction that is the best. The
greatest form where is where you give for
the sake of Allah
and you get nothing in return in the
duniya,
but you get reward in return.
And Allah
encouraged that and that we become among those
that get as often and as regularly as
possible.
Then there
is another form of transaction that is halal
and that is bayah. What is bayah? Buying
and selling.
I sell you this phone and you give
me money in return.
You're happy and I'm happy. Right? That's a
form of transaction
whereby,
we both get what we want
and it is generally a fair trade,
it is above board, and no one is
exploiting the other.
This is
allowed.
What is better?
If I were to give you this phone,
it would be better because that's hodakah. Right?
I'm not giving you this phone though. What's
your name?
What's your name? Idris. Idris?
Then you have another form of transaction
where
where
I am exploiting
you. I am benefiting from your misfortune.
And what kind of transaction is that? It's
reba, interest.
Brother Adam is in need of some money.
He's struggling with his rent. His rent is
due, and he doesn't have the money. Inshallah,
that's not the case.
And he asked me,
Imam Mustafa, can you borrow me £500?
And I said to him, that's fine,
but I want something in return.
I want something in return. Now I am
benefiting from his misfortune,
and there's a general principle you have to
learn in Islam.
Any
transaction
whereby you gain from someone else's misfortune,
someone
or any transaction
whereby you benefit from,
loans
is considered riba.
A lot of people misunderstand this and this
is important to appreciate.
You are not allowed to benefit
from the duniya any loan that you give.
You're not meant to gain anything
from any loans that I give.
So if you loan someone something, don't expect
anything in return.
Because if you expect anything in return on
top of the money you gave, that would
be considered riba. And the usual one that
everyone knows is
But when you're going to pay me back,
I want 700 in return.
So now I get my 500 back. On
top of that, what do I get?
Another extra what?
200. What for? What did I do to
get that 200?
I benefited
and exploited
his misfortune,
and I gained from it. And we are
not meant in Islam to pick up those
that are below us financially, not to exploit
them and put them in more debt. Right?
That's called
right? Whereby
we agreed that I at a later date
when you pay me back, you pay me
extra.
Is that I say to him, pay me
500. He he asked for 500, and I
said to him, okay. Here is 500 and
after 2 months I want 500 back. Is
that fair or is that even? That's fair.
Right? Because what did I ask for back?
500. Now
if
he comes to me after 2 months and
says, I'm struggling, I don't have the money,
can I pay you at a later date?
Then I say, yeah, that's fine.
But now
when you pay me back, I want 600
or 650.
Although initially I didn't consider
to
to
exploit his misfortune, initially I said to him,
give me 5 on the back. But now
that I know he needs more time,
I am using that to earn more. Every
time he comes to an ex ex ex
ask you to extend,
what do I do? I make him give
pay more. This is known as riba nasiya,
and this is also is a form of
riba. Some scholars say the same thing, but
the main thing is, again, it is what
I end up gaining is more than what
I originally originally gave.
And then you have something called,
riba al fadl.
This is to do with exchanging and bartering
in particular type of food or particular items
that the prophet mentioned, that when you are
bartering and and exchanging them, they should be
exactly the same. There cannot be more.
Right? And,
for example, gold and gold or,
certain types of food. For example, one time,
Bilal ibn Raba, the great companion of the
prophet
The prophet saw him, and he and he
had,
some really high quality dates.
And the prophet said, where did you get
these from? The prophet knew about, where did
you he said, well, I I exchange it
with double its amount of a different more
lower quality type of dates. And the prophet
said,
This is this is pure where,
again, you're giving the they are they are
of the same type of food, the same
type, but you are giving more than you
are getting, and that discrepancy is not allowed.
This this is type of free bread that
ends into foods. But generally speaking, like I
said, the best thing to do is sadaqa,
whereby you give and you get nothing in
return in this world, but you get a
lot in return in the hereafter. Then there
is that which is which is which is
buying and selling normally, where you buy you
purchase a phone, you purchase a car, you
purchase a house, and then you give money
and you get something in return, which is
which is fine. This is called And then
you have
which is where you are giving,
but you are exploiting them as well. Then
there is den. Den is when you give
a loan, but then you you,
you get that loan back at a later
date. This is also considered halal and fine.
We'll be talking about all of those inshallah.
There's one point that is very important to
highlight and you'll actually notice this. You'll notice
as you're reading Surat Al Baqarah and other
chapters in the Quran.
The only 2,
aspects of fiqh
that Allah speaks in a lot of detail
is that which is related to marriage
and divorce, and men and women's relationships, and
that which is related to money.
Everything else Allah subhanahu wa ta'ala in the
Quran speaks about it in a very general
way and it's in the sunnah that is
clarified.
Right? For example, there is no salah, there
is no, chapter in the Quran that details
every single salah and how many rakas and
how you pray it. Where do you find
that if you wanna learn how to pray?
You find in the in the sunnah. However,
when it comes to real rulings related to
money and rulings related to,
couples and marriage and and woman folk, Allah
speaks in a lot of detail. Why is
that? It is because those two things,
the,
the opposite gender
and money are the greatest fitness. We tend
to make as human beings a big mess
of both of those. That's why Allah
speaks about them in a lot of detail.
Is that clear, everyone?
By a blessing
and doing some on them.
Those who eat interest,
usually those who who consume it,
They will not stand on the day of
resurrection except like the standing of a person
possessed by or beaten by shaytan,
leading him to insanity.
So here you learn a few things. 1,
you learn the state of the person that
consumes
on the day of judgment.
When people are resurrected on day of judgment,
the person that used to consume
will be falling up and down, not able
to stand straight like a possessed person.
Now the ulema discuss why is this person
acting so strange on the day of judgment?
Why can't he stand like the rest of
the people? Why is he
acting like he's possessed?
The ulema say because of how fearful they
are.
Because of how fearful they are. Because the
people that consume riba, there's a special type
of punishment for them in the grave and
there's a special type of punishment for them
in the hereafter and because they know this,
they will be standing.
May Allah subhanahu wa ta'ala protect us from
it. Riba is not a joke my brothers
and sisters. Riba is not a joke. It
is among the worst sins. It is among
the 7 destructive sins.
And on day of judgement they will be
standing like a person possessed by the shaitan.
This is actually one of the ayats that
Ulema uses evidence of the possibility of devil
possession, that the jinn or shaitan can possess
you. Why
are they so scared?
Why are they,
so
fearful
are the day of judgement? What is the
major sin that they've done other than consuming
riba? By the way, the wording Allah used
here
is they eat riba.
But that's because that is the most conventional
form of consuming wealth. However, if you buy
stuff with it, it doesn't Yeah. Yeah. Does
not mean that the only thing in haram
is to eat it, to eat from it
but also if you invest in it, if
you buy homes from it, if you buy
doesn't matter. If you're cars, it doesn't matter.
You're part of
this.
Why
is that, oh Allah? Why are they being
punished? Why are they so fearful in their
judgment? Why is there so much horror for
them waiting for them?
That is because they
said indeed trading is also like
riba. Trading is like riba.
So they
they started to
equate
the halal with the haram.
They started to give themselves the authority to
decide what's right from what's wrong.
They started to negate the rulings of Allah.
They claimed
that riba is like trade. There's nothing wrong
with riba. Why are you making a big
fuss about it? This type of attitude is
very dangerous. And in fact, it leads to
disbelief
because it is It is going against the
rulings of Allah subhanahu wa ta'ala. And then
Allah replies with a reply that is very
powerful and very simple.
But Allah is the one that made trading
permissible
and made interest and usury forbidden. In other
words, it is not up to us to
decide what's right, what's wrong, what's halal and
what isn't. It is up to Allah subhanahu
wa ta'ala. And everything Allah makes prohibited,
it is in our benefit because we have
seen how
interest can not only destroy individuals
but destroy communities.
Then what's interesting and what's important to understand
is that
in the Jahiliyyah days, during the time of
the prophet
before that, a lot of people would consume
riba, and a lot of people That was
just the culture. Right? The prophet's uncles and
the family members and the sahab, many of
them, they had many dealings with interest before
it was made prohibited.
So someone could could have been involved in
a lot of interest and accrued it, and
now,
Akim owes me a lot of money, and
this person owes me a lot of money,
and Idris owes me a lot of money,
and Adam owes me a lot of money.
All of a sudden, I'm counting all of
that money, but then the ayahs are revealed
that I cannot use them anymore.
Or
I have already consumed it. I am I
have already consumed the benefit from Riba.
So what should I do?
And am I sinful for the past as
well? What's Allah subhanahu wa'ala say? Allah says,
So whoever receives an admonition from his lord,
whoever receives a reminder from his lord, this
is first and foremost from the companions and
the Sahaba that were dealing in interest, and
then these ayats were revealed prohibiting it. They
received an admonition from their lord, Or it
could be from the one who is now
engaged in reba in our times, but then
he hears a. He hears a reminder. He
hears a lesson. He reads the Quran. He
is reminded by a family member of the
prohibition he's in.
And the moment you decide, the moment you
receive the admonition, the moment you receive the
reminder, you repent.
And he stops.
Stops consuming it, stops dealing in it, stops
it.
He shall not be punished for the past
and his case is for Allah to judge.
His case is for Allah. Meaning what? The
moment you stop dealing in it and you
make sincere repentance, sincere repentance
will
erase that which came before.
And his affair is for Allah to judge.
They've discussed what does it mean his affair
is for Allah to judge. Some say it
is meant to put fear in you. Your
affair is Allah's to judge. You've consumed the
wealth that wasn't yours. You've oppressed the people.
Your affair is Allah to judge.
Other ulama have said, no, you look you
need to look at some place of rahm
and mercy. Remember, Allah has fear and just.
Remember Allah is the most merciful. Remember Allah
has promised us that if you repent sincerely,
Allah will forgive you.
His affair is for Allah to judge.
So now what happened?
You were engaging in riba,
then you received an admonition,
then you repented,
then you disengage, you stopped, you stopped dealing
in it. You got rid of those cards
that you're using. You you stopped investing in
those particular banks.
You are not expecting people to pay you
back interest anymore. Whatever the case is,
then
what? Whoever goes back.
Whoever
goes back Whoever goes back
and returns to Riba,
they are the dwellers of the fire.
In it they will abide forever. May Allah
subhanahu wa ta'ala take us from it. Riba,
my brothers and sisters, is a great sin
that we should all be fearful of and
careful of. What are some of the consequences
of riba? Youqoo Allahu Azzawajalullah says, yam haqqulahu
riba Allah will destroy
riba.
And
Allah increases
and puts baraka in charity.
And Allah does not like nor love
every evil doing disbeliever
Here you learn that Allah promises
that whatever money you gain through interests,
whatever money you gain yes?
If the bank pays your interest, is that
it or not? What's your name?
Yousef. Yousef, first of all questions are at
the end.
But you didn't know that's okay. Secondly, Yousef,
yes.
If the bank pays your interest, you're not
allowed to consume the interest. You have to
get rid of it. You have to what?
Get rid of it and you get no
reward for it either.
Now,
yam haqqullahu riba Allah will destroy,
the, riba.
What does it mean that Allah destroys or
Allah removes his barakah? It means that you
may be gaining a lot of money back
through riba, but there's no barakah in it.
There's no value in it.
You may you you you will not enjoy
that money
and you will continually want more. Allah will
remove barakah. If barakah is removed from something,
wallahi,
1,000,000
with no barakah, you rather have 100 with
barakah
because barakah is what really helps, what really
has value to you, what gives you that
joy and happiness and that contentness.
But if you have millions, you've seen people
that have millions that are not happy. You've
seen people that have 1,000,000 but they are
also somehow in debt and you see someone
that can finish 1,000,000 in 1 month,
right? And another person, mashallah, they can survive
on a 1,000 in a month or even
less than and that is all about barakah.
Also, it could mean that Allah
will,
destroy you,
your sin, you through your riba, whereas Allah
subhanahu will put barakah for your sadaqa. The
value of sadaqa is twice. Right? Allah says
or
the
prophet
said, Allah says, does not decrease your wealth
through sodaqa. What does it mean that Allah
does not decrease your wealth through sodaqa? If
I have a £100 and give 50 in
sodaqa, what do I have left?
50.
Now did my wealth not literally decrease?
But Allah is saying it's barakah, that 50
will have more value for me than that
100. This is the barakah of the duniya
that we get. What happens to the 50
that I gave in
sadaqa?
It will not just be 50. Allah will
grow it for me and it will be
much much much more, which is what Allah
means by Allah will increase it for you.
So the value of the £100 that you
give 54, the day you die you will
see that 50. It has become so much
more. And what is the value of sadaqah
that it does? There are so many. There's
easily 30 things sadaqah that for us. One
of them is it removes our sins.
It extinguishes your sins like water extinguishes fire.
If you are particularly sinful person, we all
are sinful people, among the ways we can
get rid of our sins and the burdens
that we carry so that we meet Allah
subhanahu wa ta'ala with as little sin as
possible is to give as much charity as
possible. As opposed to riba, which does what?
It just continues to increase your sin. It
continues to increase your sin.
And Allah does not love the one who
is the ingrate, the disbeliever,
the sinner.
If Allah does not love those type of
people, you can also learn from that who
Allah loves.
Allah loves the believer. Allah loves the grateful.
Allah loves the obedient.
So now you know what to do to
gain Allah's love. May Allah shower us with
his love.
Then Allah reminds us in the following ayah,
okay. So now you know what you shouldn't
be. So what should you be doing?
Ask for those who believe
ask those who believe and do good deeds
of righteousness
establish the prayer
and give zakat. What do they get?
They will have the reward of the lord.
There will be no fear. Don't they will
not be fairing the future as opposed to
the one that was consuming riba, they will
be standing like the one possessed by the
shaitan. As for those who believe and do
righteous actions and pray their salah and give
their zakah, they will have the reward to
the Lord.
They will not be fearful of that which
is to come.
Nor shall they grieve the past because Allah
will forgive their shortcomings and reward them for
the.
Then Allah subhanahu wa ta'ala reminds us all
you who believe.
All you who believe. There's a principle. Whenever
you hear all you who believe like Abdullah
ibn Surat said
Pay attention.
Because Allah is speaking to you either something
that he wants you to avoid or something
Allah wants you to do.
Be afraid of Allah.
Be conscious of Allah.
Have piety
regarding Allah.
And give up whatever remains from
if you truly are believers.
So
the act
of leaving
or removing yourself from riba, riba transactions, riba
dealings, riba investments
is an act of belief and a sign
of belief. What does Allah say? Leave what
remains from riba if you truly are what?
Believers.
And this is powerful.
Taqwa is the consciousness of Allah that's will
drive your decisions.
And leave that which remains from riba
if you are believers.
What are the consequences if we don't?
What if we continue to insist,
to exploit,
to earn, to amass wealth regardless of where
it comes from? To not care whether it's
halal or haram, to consume riba. What are
the consequences?
If you do not refrain
then take a notice
that you are in a state of war
with Allah and his messenger.
Here, Allah mentions something very very scary my
brothers and sisters that the people that consume
Riba
are declaring war against Allah.
That's why the Sahaba we need to say
to people that refuse
to stop dealing with
that you'll be buried with your sword and
your spear. Go go go go to war
with your creator. See what you get from
that.
See what you get from that. It is
a declaration
of war if you consume riba against Allah
the Almighty
because it is you saying I do not
care, oh Allah, about your laws and rules.
That what it means. I will amass wealth
by hook or by crook. It doesn't matter
to me. That's the statement that the person
is making.
There's only 3 types of people Allah
mentions that they are in war with Allah
and his messenger.
One of them was though the bandits and
the people that cause havoc and chaos in
the streets that rob and steal like high
robbers these other people. Allah says
Those that are fighting Allah and his messenger.
Number 1.
Right? And they have a severe punishment.
2nd type, those that
show animosity
and enmity and hatred
towards
the awliyah of Allah,
the worshippers and the righteous.
Be very careful with who you take as
an enemy,
who you harm and who you oppress.
Allah says
Whomsoever
shows animosity,
attacks,
insults,
harms
one of my willis, Allah says. One of
those
who deserve
Allah's
righteous and divine protections. The righteous people,
let them take notice. I have announced war
against him. So that's a very dangerous thing.
And the thirdly is those that consume riba.
Those 3 are the only 3 in our
whole deen that have the particular
concern that Allah has messenger at work and
it's the may Allah protect us.
Another tafsir of this is
that
riba has such a bad consequence. Right?
Let's say someone amassed 1,000,000 to interest and
then they repented.
That Those millions, can he buy homes with
it? No. Can you give sadaqa from it?
Will you get ajer?
No. Can you feed the kids from it?
No. It's an extremely restrictive thing that you've
done to yourself. And that's all of your
wealth? Very big problem. Right? May Allah protect
us from it.
If you do not stay away from
then prepare for a war with Allah and
his messenger will take notice.
If you repent, look at Allah's mercy. Look
at Allah's mercy. Every time, no matter how
severe the sin is, what Allah say?
However, if you repent,
what? Do you still belong your capital?
If I gave a 1,000 to Akim and
I was expecting a 1,300
and I gave another 1,000 to Adam and
I was expecting a 1,300
And I gave another 1,000 to Adris, and
I was expecting a 1,300.
Uh-huh. Saying, if you repent,
you still does are deserving of your initial
capital. Meaning what? The 1,000 that I gave.
I should get what
back? The 1,000 because that's fair. I gave
you that you give it back to me.
What about the?
That is yours. I can't take that from
you. That's the rule of this oppression. So
Allah says,
if you repent, then to you belongs your
capital. The initial loan that you gave belongs
to you.
You shall not oppress
by taking money from people that they don't
owe you. They just add it.
And you will not be oppressed by you
not being allowed to give,
to be to your your initial, 1,000 that
you loaned. So this shows you the justice
of our deen.
You will not oppress others.
Nor will you be oppressed. Now here Allah
teaches us a value and here you see
something
Now what what's been made prohibited?
Lending money expecting what? More in return. That
has been prohibited. That's what? That's riba. But
here Allah says,
However,
if the person that took the loan from
you is struggling to pay back,
he's struggling to pay back. What should that
What was the initial impulse of people? The
initial impulse was that, okay, that's fine. If
you can't pay me now, how about pay
me in 3 months time but you add
this much money? This was the initial impulse.
Right?
To to to gain from the fact they
can't pay now. But what's a lot of
things?
If the person that took loan from you
is in hard time and has no money,
then grant him time till it's easy for
him to pay.
Grant him time till it's easy for him
to pay. Do not put him in jail.
Do not cause him more harm. Do not
do anything with him. Give him more time.
That's our deen.
Because we want to take it easy on
the people. We want to help this person
that came to you to to to for
a loan that only come only came to
you because he was desperate. And now that
you give it to him, what does Allah
want from you? Allah wants you to take
it easy. And people only mention on the
member before and here maybe as well that
the man went to Jannah that was a
very bad sinner because of this one thing.
Because there's one thing. He used to give
loans to people and he had a rule.
If you can pay back, great. If you
can't, don't worry about it. That's it. He
was a sinner.
And Allah says because you let you're easy
on people.
Allah says I am more deserving to take
it easy on you. Go to Jannah.
Go to Jannah. Allah is telling us here,
if
the person you give the loan is in
a hard time,
then grant him time until he can pay
you back. Don't say to him you have
to pay me more. Don't make it difficult
on him. Don't embarrass him. Do what? Give
him more time.
And now Allah says there's something even better
that you can do. There's something even better
that you can do.
And for you
to give him in charity and say keep
it. Don't worry about it at all.
Is better for you
if only you knew.
This is al Din, this is Islam.
To give charity,
you loan someone a 1,000 pound, you realize
they're struggling, they came to you. I know
I was meant to pay you before madam
but I couldn't. I really do apologize. Can
you give me more time?
What does Allah say to you? Grant him
more time.
And what's even better? Say to him what?
Don't worry about it. Don't worry about
it. Wallahi, this is a great libada.
And it's better for you
if only you knew.
Then Allah reminds us,
reminds
the one consuming riba.
The one that repented from riba.
The one never ate riba.
The one that is giving
the loan but expecting it immediately
or not granting time. The one granting time.
The the one giving sadaqah all of you,
everybody in whatever
category you belong,
remember this.
And be afraid of the day.
You shall be brought back to Allah subhanahu
wa ta'ala.
Then every person shall be paid what they
have earned. Every person shall be given the
reward that they have earned. If you were
consuming riba, then you will be
walking like you're possessed by the shaitan, and
you will enter into the fire
because you
were waging war against Allah and his messenger.
If you forgave the people, if you repented,
then Allah rewards you for your repentance. Whoever
you were and whatever you did, be afraid
of a day you'll be turning back to
Allah subhanahu wa ta'ala
and everyone will be given what they have
earned
and they shall not be dealt with unjustly.
Let me say that this is the last
ayah in the Quran that was revealed. The
last ayah in the Quran that was revealed
was this ayah where Allah
reminds
us of that day.
Then we enter into ayah 282
and this ayah is about debts
and people that
we loan money to
and tracking that and some rulings related to
that.
And it's important to appreciate that our deen
is very practical.
Let's read the ayah first
and inshaAllah ta'ala explain it. Allah says,
When you contract a debt
or when you give money or you loan
someone's money
for a fixed period and that's the hassle
and this is something that we've lost as
a community. Right? When you loan someone,
they meant to know when they have to
pay you back.
It is
frowned upon in Islam
and discouraged
that you loan someone without a time fixed
time for them to pay you back. Later
on when they can't, you can of course
grant them more time. But they have to
So what shouldn't be done is pay him
back whenever. Whenever is a problem because that
leaves ambiguity and with ambiguity
comes problems.
Whenever, he could take it as 3 years.
But do you mean 3 months? Isn't that
going to cause friction or problems?
Right? Whenever could mean in the next 2
weeks because you might be thinking, yeah, yeah,
whenever thinking he'll be given to you back
in the next 10 days and he's be
like, yeah, whenever. Maybe in the next 10
years. Do you see how that can be
a problem?
When you are giving loan. Right?
For a fixed period. 1 month, 2 months,
till next year, let it be fixed.
Is that the only thing? No. Allah says
and write it down.
Write it down.
Document it.
I gave
Adam
£500
on the 31st
November
2023,
and he agreed to pay me back this
amount of time, etcetera. Write it down.
Allah says write it down.
And let a scribe
write it down,
injustice
and truth between you.
So what happens
is the way it's meant to be done
is whenever someone is giving a loan to
another person,
the ulamaat discussed whatever we are about to
describe next
and how a loan should be done and
how it should be documented as our creator
Allah is telling us, is it an obligation
or is it a recommendation? Because often when
we see commandments in the Quran, there's always
a discussion around this. Is this an is
Allah recommending us to do this to avoid
a lot of mistrust problems and headache or
is Allah obligating us to do it? And
the jamaheer of the scholars, the the majority
of the scholars of tafsir, they say this
is a recommendation.
Meaning, if you did do a verbal loan
then it is allowed but what is better
and what is encouraged is to do it
the following way. Is that all correct?
Understood? Tayib.
Let the scribe write it down injustice between
you. And what does it mean injustice? Meaning
that the scribe should fear Allah
in what he's writing down and should be
as accurate and clear as possible. The timing,
the amount,
how long, the people, etcetera.
And and let not the scribe refuse to
write as Allah has taught him. This is
very interesting. Allah is telling us that if
people come to you and say to you,
we're we're about to
take a loan from one another.
Can you,
be a witness or can you be the
scribe? Can you write down for us? Allah
said do not refuse this. Do not refuse
this. Facilitate this because the more we facilitate
this, the more things are on paper,
the less people will be able to what?
Oppress each other knowingly or or unknowingly. So
Allah is saying, do not If Allah taught
you how to document and how to write
and how to do these type of transactions,
then help the people with your time and
your ability because it is Allah that taught
you.
And then Allah says
let him write.
And let the person taking the loan,
the person incurring the liability,
the person taking the money,
let him dictate. Why is that? So what's
Allah saying here?
We now have
2 people that are taking loan from each
other. Let's call them Akim and Adam.
Akim
is borrowing
how much shall we say? Yusuf, how much
money is he borrowing?
Is your name Yusuf?
How much is Akim borrowing?
3,000.
Akim is borrowing £3,000
from Adam,
and Adam is willing to give him
the kindness of his heart.
There has to be a scribe.
The scribe has to write down the amount
the time is gonna be paid back into,
all the details. Right? And he has to
be just.
And that Allah is saying
Let the person
that is incurring the debt, that is taking
the loan, dictate
the transaction. Who would that be? Brother Hakim.
He has to dictate. Why? So that he
is admitting
that he is taking on this burden.
Right?
He is admitting it. So this will now
be presentable in court later on.
Does that make sense if you want? I,
Akeem,
have taken a loan from Adam.
The amount being such and such promising him
that I will pay it back
this time and this time. It's all being
written down. Is that okay everyone?
And Allah says, and he must fear Allah
his lord.
Fear Allah when you are dictating it and
be just.
And diminish not anything of that which he
However, if the person taking the loan
is or
or is not able to dictate,
if he
is poor in understanding,
weak in his ability or unable to dictate.
So here, let's say he's suffering from a
myriad of conditions. It could be that for
example, that the money is being loaned He's
a minor, for example.
Or he is not someone that is particularly
bright and he needs help. So someone that
needs assistance
or whatever the case may be
or he's not able to speak due to
an illness or whatever it is, then Allah
says let his willi,
his guardian,
dictate on his behalf.
So if this is the case, then someone
will dictate on his behalf.
What what does she do? Now so far,
what did we have? We have someone writing
down,
and did you say this is an obligation
or is that a recommended act? Is it
right Sorry?
I can't it's,
what did you did anyone say obligation?
No, it's a recommendation. It's very
good.
But then here's another recommendation.
Not only should you write it down
but you should also get 2 witnesses
of your own men, Allah says. Own men.
Your own men. What does mean? So to
know Allah subhanahu wa sallam said the same
thing with the nisa.
Your woman. And now your men. What it
means is the believing woman and the believing
men. So meaning what? The 2 witnesses have
to be
Muslims. They have to be among the Muslims.
2 believing men have to I I ideally
must be a witness to this transaction.
So not only is being written down, but
also what's happening,
that we have 2 witnesses testifying. So the
scribe will not then at the end say,
and
this agreement
alone has been witnessed
by Fulan and Fulan as well.
So now you have a full fledged,
written document
that ensures
that Akeem can never say after 3 months,
actually, what I borrowed was 1500
or actually, you gave me 8 months not
4 months. Any one of that, they can
go back to what? To the document. Is
that is that clear to everyone?
And get 2 witnesses of your own of
of the Muslim men. And if there are
not 2 men available,
then a man
a man
and 2 women.
If there is no 2 men available, then
1 man and 2 women.
And why is that? Because Allah says,
that you are pleased as witnesses of course.
And why is that? So they have one
of them, one of the 2 women,
or makes a mistake, then the other can
remind her. And the reason for this is
very simple. It's because when it comes to
the memory of these kind of things, the
men have a stronger memory than the woman.
Hence why the woman is being aided by
another woman,
in the declaration of, of being a witness.
That's basically what that is.
Remember earlier what Allah said about the scribe.
If people call you to document and help
them, what does Allah say? Do not
do not refuse. Here Allah says,
and let the the people that are witnesses
not refuse when they are called to testify
or to be witness.
And
Allah says you should not become weary to
write it, the contract, whether it's small or
big. It could be 300 or it could
be 30,000. It doesn't matter.
Why? Why do we have to write all
of this?
That
is more just with Allah.
And more solid as evidence.
And more convenient to prevent doubt among yourselves.
Right?
Now,
here you learned
not only that you should document when people
are taking loans from each other, but how
you document when you're taking notes from each
other and the benefit of documenting when you're
taking notes from each other.
When do you not have to document?
If it's tijara. Allah says,
except
when it is a trade,
a selling and buying which you carry out
on the spot among yourselves.
So if I'm now if I'm purchasing something
from you and I'm giving you the money
there and you're giving me the item there
then it does not require any documentation.
Right? So what does require any documentation? If
it's what? If it's a loan. But what
does not require a documentation?
If it's a sale. However, now we do
document them. What do you call them?
Receipts.
Right? Receipts.
Allah
says,
then there is no sin on you
for you to not write it.
However, take witnesses even when you make an
a sale.
Even when you make an a sale, take
witnesses.
Again, this is not an a an obligation,
but it is good to have.
Allah says let neither the scribe nor witness
suffer any harm, but if you do,
such harm it would be evil within you.
This means that when it comes to being
a witness, you can't lie, you can't cheat,
you can't be any of this.
And then Allah said be afraid of Allah.
Be fearful of Allah. Half taqwa. How many
times has this been repeated? Half taqwa. Because
all of these rulings are built on what?
On taqwa.
Where
you're and Allah teaches you. Here in this
ayah, we have a clear example of our
creator
teaching us in detail how we should behave
as relates to our transactions.
And this is rahmah from Allah subhanahu wa
ta'ala. This is the mercy of our deen.
Our deen does not only teach us morals
and values, but it also teaches us transactions
in detailed way
in detailed way.
And Allah teaches you
and Allah is the one that knows everything.
I wanna
conclude this with a story
to show you the importance
of writing down,
when we take loans from each other.
2 companions of
that are among the best companions, they are
from the tender of promised jannah.
Right? And Uthman ibn Affan.
Both are from the tender of promised jannah.
Both are considered among the greatest companions of
the prophet
and the early Muslims as well. Sa'ad Al
Muqaa says that he in Rehwiyah, I used
to be the 7th of 7. Meaning when
there were only 7 Muslims on earth, I
was number 7. Can you imagine how much
a virtue Sa'ad has? The prophet used to
say
Sa'ad is my uncle. Who's your uncle? That's
what he used to say Sa'ad is my
uncle. Who's your uncle? Meaning how proud he
was of Sa'ad. Sa'ad was there on the
day of Uhud where he was protecting the
prophet
with his life when many companion
fled. Sa'il Al Muqas is a great sahabi.
And then you have Rasam alaihi wasallam. SubhanAllah.
I mean I can spend 3, 4 lectures
talking about Rasam alaihi wasallam. Right? The son-in-law
of the prophet sallallahu alaihi wasallam. He is
the one whom angels were modest around. He's
the 3rd caliph of the prophet sallallahu alaihi
wa sallam. He's the man whom the prophet
sallallahu alaihi wa sallam said several times that
he is from the people of Jannah. His
There is a hotel in Makkah right now
that is the waka of Earthman, or there
are no known letters for the hotel of
Earthman, Uthman. Right? There's an account in his
name. Did you guys know that? Right? There's
an account in Earthman's name that came from
the walk of that he set out 1400
years ago. And
Sa'ad al Muqas. Do you have any doubt
of the righteousness?
No. Right?
Sa'ad takes a loan from Earthman.
Sa'ad takes a loan from who? From Earthman.
And they agree that it should be paid
back. They don't write it down.
They don't
write this write it down.
After a
while, Sa'ad comes to Uthman. He says I'm
here to pay you back your loan.
Here is 4,000.
Uthman
said, I'm very happy the 4,000 but it's
meant to be 7.
Where's the rest?
Sa'adun Waqa said
it was only 4.
Uthman said no it wasn't.
It was 7.
No witnesses.
No one to go back to and it's
not documented. They go to the khalifa at
that time which is Umar Khattab radiAllahu.
Says, Taib, what's the issue?
Sa'ad says, he gave me 4,000, I gave
him back 4,000.
I don't know what he wants. Sayyidina Uthman
said, there was actually 7,000, there's 3,000 missing.
Both of them are remembering something differently
and this can happen. We are human beings,
hence why Allah is telling us what? To
document.
Then
Sa'ad said, it's very simple that, oh harifa,
Have Uthman swear by Allah he was 7,000
and I'll go get him the other 3,000.
Have Uthman what? Swear by Allah he's what?
7,000 and I'll go get him the other
3,000.
Uthman said,
I don't use Allah's name for money.
I do not invoke my creator's name for
what? For money. I'll just take the 4,000.
Let's leave it at that.
Because
Allah's name is too great to involve in
this type of transaction according to Sayidina Uthman
But what is the lesson the more learned
there? What dish what should they have done?
They should have
what? Written it down. And this is a
key lesson that the most righteous people can
sometimes forget.
Right?
And, Nam.
We'll conclude here. Next week is our final
lesson of Surat Al Baqarah. After that,
the format of the weekly lessons will change.
A few other start classes will start. There
are probably a class starting on Friday night,
class, and there will be a class and
a class. All very beneficial if you look
at the social media of the, you'll find
more detail.
I do hope that everyone attends those.
So there's a few questions for the sisters.
I'll answer these
because many occasions I've answered the questions of
the brothers. It's only fair that we dedicate
some time to the sisters, and I do
apologize for my sister.
Sometimes we,
we are engaging with people in front of
us, and we forget that you also have
questions. So I do apologize for any shortcomings.
The first question is regarding I a 275.
Did the Ulema say that this is a
for possession generally, or do they link it
to?
No. It's not necessarily connected to riba. It's
just a general evidence that possession,
a jim possession is possible and real.
So, there's plenty of other ayaats and hadith
that indicate about the jim possession, but this
is one of them. The idea of mess.
So it's not connected to rippah whatsoever.
Does sadaqa erase major sins? Do you remember
the hadith that we quoted that sadaqa erases
your sins? The questioner is asking does it
also erase major sins? The general rule that
we should all remember is whenever you come
across a hadith on our narration that mentions
if you do this, it it extinguishes sins,
it erases sins.
If you make wudu, your sins,
leave your body.
If you pray this, you're forgiven. If you
stand in Ramadan in prayer, you are forgiven.
Generally, all of this is related to the
minor sins that we accumulate
every day, every week, every year.
If you are engaged in a minor sin
major sin or have engaged in a major
sin, then the ruling is that you should
do specific repentance of that, meaning specifically repent
from that sin.
The only exception being Hajj of course,
according to Sambali Ma.
So if you go Hajj then it encompasses
the major sins as well. Unless those major
sins were connected to the rights of people,
then of course you need to,
give them back to their due. If a
person goes into overdraft and then they are
charging just, is this person sinful?
This all depends on the nature. Right?
How much did you needed that,
how I mean, that that transaction,
and what was it for? How neglectful were
you? This is all taken into consideration, but
my advice is to avoid that as much
as possible.
Do both parties have to agree upon the
selected witnesses? If one party is unhappy with
the witnesses, then yes, that that is a
problem. They both have to agree that they
are considered trustworthy.
How can we be sure that having personal
done
isn't falling into relying on Allah's mercy too
much? First of all, we should rely on
Allah's mercy, but we shouldn't over rely on
it to the point where we are not
doing our obligations.
Is important meaning always think the best of
Allah.
Always think the best of Allah. Always think
Allah is going to guide me. Allah is
going to show me mercy. Allah is going
to aid me. Allah is going to forgive
me. This is your thought process that you
should have more so than anything else. But
that does not mean that you do not
do your obligations or you stay away from
sin. Right? If you're doing that, then you're
not having for Allah. You're just being a
sinful person.
So,
if someone is committing sin left, right, and
center, and if someone is not fulfilling their
obligations,
and they're doing this because they are relying
on Allah's mercy, this is not anymore. There's
not anymore. This is wickedness and not fearing
Allah subhanahu wa ta'ala.
You should always have it. There's no time
where you don't have for Allah. So it's
not an either or situation. You always have
good thoughts of Allah subhanahu wa ta'ala no
matter what. If your life is going through
the most difficult, have good thoughts of Allah.
That Allah is cleansing your sin, that Allah
is testing you, that Allah loves you. Never
have anything else
because the Allah says,
I am what my servant thinks of me.
So always think good of Allah.
Sisters. I think that's all the questions.
So,
Uncle Aslan asked a very important question. And
in fact, I wanna add another point here,
that maybe I should have mentioned in the
lesson. And that is, first of all, the
point that Uncle Aslan made is that if
I,
give a loan to someone
and then they come back to me
and they give me back the money, it
was a £100, and they say, Aqi, I'm
gonna give you a 120 because you were
so good to me. This is not riba.
This is a gift because it's not conditioned.
I'm not expecting it. It's the gift. This
is perfectly fine.
The other thing that I wanted to, highlight
and mention is that
the concept of benefiting from loans.
If
if Akim asks me for a £100
and I say, I'll give you the £100,
but I need your car for the weekend.
I need your car for the weekend.
Or I'm going to London, can I borrow
your car?
And then he says, okay. And I I
when did I ask him? After he asked
me for a £100. I know he needs
£100. Don't worry, I'll give it to you.
But
I need your car. Now he's thinking, okay
inshallah, it's fine. Here are the keys.
And he takes £100. Later on, he brings
me back the £100.
After everything is over,
I got back the 100 pound and I
got to use his car. Is that not
extra?
Did I not benefit from his loan? I
did. That's reba.
That is reba. Be very careful.
Never benefit from a loan.
Never benefit from a loan.
Right? Be very careful because
when the scales are weighed,
I gave a 100, got back a 100
and a car for the weekend.
Right?
And it wasn't out of the kind of
his heart. He I only mentioned it after
I gave it, and probably he didn't want
me to give the card, but he needed
the money really bad. Isn't that exploitation? That's
the exploitation. That is why there's a principle.
Every loan every loan that you give,
that you gain from is
In other words, whenever you're giving out a
loan, don't expect to gain. Don't expect to
gain anything. Don't expect to gain money. Don't
expect to gain favors. Don't expect to gain
access. Don't expect to gain anything.
Purely out of the kindness of what? Of
your heart and expecting a role from who?
From Allah subhanahu wa ta'ala. This is the
mentality that we need to fix up. I
think,
there's a few people raising their hands, but
I think that how long do we have?
5 minutes?
I can only,
you Allah, let's do you're always here, but
these brothers.
That that that would be
So
let's let's let's walk through that.
Someone asked me for a £100.
I gave him the £100.
Then I asked him, can I borrow your
car?
Right?
In return, that's fine. So that what what's
basically happening then is then you're renting a
car.
Oh, you're not?
Right. Sorry. I had to kind of make
sense of that. That's just renting a car.
That's perfectly fine. Right?
But you see how otherwise you rented the
car for free
and got your money back. That's the problem.
That brother was raising his answer a while.
I'm gonna conclude there. Akim, you can always
find me sha Allahu ta'ala. I do apologize.
Yes.
And then something a war breaks out and
the currency drops.
Yeah. Yeah. Yeah. Sorry. Yeah. You're right. But
there are extreme examples as well.
And now it's much worth less or more.
Yes.
Yes. You know what? This happens with with
with with dowries as well. A man gives
his woman a dowry
in a particular currency and that that currency
drops at the late and when he wants
to give her the money, do we look
at the value that it initially had or
do we look at the value of the
currency at that time? I think the what
you look at is the value that it
had rather than the actual currency. Because if
you look at the actual currency, then it's
gonna lead to oppression. Does that make sense?
If you look at just if you look
at if
No. No. No. No. The current one.
Oh. No. No. The value it had then.
You look at the value. Forget the currency.
You look at the value. So for example,
if
if if for
if 50 years ago
no, I I think I think especially especially
especially if it's currencies from from different countries.
Right? So there are certain currencies that are
now almost going extinct or they have absolutely
no value.
But 50, 40 years ago,
they were close to the pound or the
dollar
and someone borrowed money then and that money
was was equal to,
let's say £500.
But if he looks at that same currency
now, it's equal to £5.
You see how that can be under oppression?
That's why I thought this should be looked
at by a court, of course. It should
be looked at by a court an Islamic
court. But yeah,
you you don't just rely on the value
of the old currency.
You look at the value of what was
given at the time it was given,
especially if the job is really high.
I hope that helps.