Channel: Navaid Aziz
Bismillah R Rahman r Rahim in Alhamdulillah hinomoto who understand the structure of the Villa haematuria and fusina woman sejati Amina Maria de la dama de la Ilaha de la Chateau de la la la Hola, Chica wasana Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira ama God, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So we're going to be continuing with Hadith number 10 tonight in light tada and that is the Hadith of the Messenger of Allah sallallahu alayhi wa sallam, and Abby hora de la who call Rasulullah sallallahu alayhi wa sallam in the La Jolla, bonda Yakubu in La Jolla. Or in Allah Amara Amara bl masa de infocomm Rasul kulu Minato.
Masada in the bema chama Luna de la cada una de la mano pulumi Natalia Betty Marisa Kanako, sama dakara Raja Lu, UT Lucifer, Asha Alba Yamato de la sama era brb mama Tama Hara mama shabu hora mama Haram. Well, hoodia been haram for amnesty Jabba leader raha Muslim on the authority of Abu huraira the Allahu anhu, who said that the Messenger of Allah sallallahu alayhi wa sallam said, Verily Allah, the Exalted is pure and accepts only that which is pure. Allah has commanded the believers to do that which he has commanded the messengers, the Exalted has said, All messengers, eat of the good things and do right and the exalted also said, all believers eat of the good things that we have
provided for you. Then he sallallahu alayhi wa sallam mentioned a man who after a long journey is disheveled and just colored. The man stretches his hands out towards the sky and says, oh my lord, oh, my lord. While his food is unlawful, his drink is unlawful and his clothing is unlawful and his nourishment is unlawful. How is he to be answered in such a state recorded by email Muslim.
So starting off with the narrator of the Hadith, Abu huraira Allah The Allahu anhu. As was mentioned in previous narrations, his real name was Abdullah Amanda boo suffer a dosi Abdullah Mustafa dosi and he was born in the year 18, before his law, and he died in the year 59. After Hitler he died in the year 59. After Hitler from the virtues of whatever the Allahu anhu was that the Messenger of Allah sallallahu alayhi wa sallam actually needs to ask for his memory actually made dua for his memory. So that is why you find someone that was you know, only Muslim for a short period of time. He accepted Islam in the year of Claiborne which is around the seventh year, so only around three
and a half years with the Messenger of Allah sallallahu alayhi wa sallam, yet he is the individual that narrated the most amount of Hadith from the Messenger of Allah sallallahu alayhi wa sallam, and he narrates the story himself, that he mentioned that the Maha god they were busy with their business, the Unseld they were busy with their agriculture, and myself and the other poor companions, we accompany the Messenger of Allah sallallahu alayhi wa sallam day in and day out by living in the mercy of itself. So he was from those companions that lived inside of the masjid. So this Hadith, if you look at an overlook, or a general view of what this hadith is referring to, it's
talking about what is required in order for our deeds to be accepted. And then the second topic that it talks about is the importance of having a halal sustenance, meaning that that what you earn is something which is halal. And then the third thing it talks about is the effect of the first two, in the era of the slave of Allah subhanaw taala being answered the effect of the law, or the effect of the first two and the effect of the of the slave of Allah subhanaw taala being answered, so the Messenger of Allah sallallahu alayhi wa sallam he starts off this hadith by saying, Indeed Allah subhanho wa Taala is for you, and you only accept that which is so the term playable over here in
this Hadith, it actually means that which is thought had meaning that which is pure. So when we talk about Allah subhanaw taala, being pure, Allah subhanaw taala is pure for many, many aspects. He is pure from the aspect of he has no negative attributes or traits. He is pure from the aspect of that he has no partners in anything that he is does. He is pure from the aspect that he has no parents, nor does he have any offspring. So this is the purity of Allah subhanho wa Taala. And here the Messenger of Allah sallallahu alayhi wa sallam has drawn a parallel, that since Allah subhanho wa Taala is so pure than that which we send to Allah subhanaw taala in terms of our deeds, also needs
to be pure. And this is something that Allah subhanho wa Taala he mentions in the Quran, when he only accepts from them with the pain in the La Jolla. Illuminati, that Indeed Allah subhanho wa Taala only accepts from those people who have Taqwa of Allah subhanho wa Taala.
Now the concept of deeds being pure the concept of deeds being
How does the deed become pure? the purity of the deed is from three aspects, the purity of the deed is from three aspects. Number one, in terms of the state, internal state of the individual that is doing the deed. So the internal state of the individual. So when you're about to do a deed, there's always this, you know, slight moment when an individual makes an intention in terms of why am I doing this deed. So the individual that's about to pray, he makes the intention. Look, I'm about to pray, you know, for a cause of salata thought, you know, following the email, he makes it like a brief intention inside of his heart. Now, there is more to the state of the art isn't just the
intention, and that is, you know, reasons behind this, what is the person trying to achieve from this action. So I want you to take an example the individual that approaches his salon, and the first individual when he approaches his salon, his intention is, you know, what Allah subhanho wa Taala has made Salah obligatory upon me, and I just want to fulfill this obligation and get it over with. So you'll notice that his Salah will reflect the state of his heart at that time, it's just about fulfilling the obligation, I don't want to be punished by Allah subhanho wa Taala. So, he will do his a lot very quickly recite the shortest, shortest possible and if he knows of the fifth behind
the Salah, and that only Fatiha is, you know, worship upon him, you only recite Fatiha and only Subhanallah bill are the ones and Subhanallah beyond Allah once and do the absolute minimum. Because all he wants to do is fulfill the religious obligation. He's not too concerned about the extra word that is in the salon. Then you have Scenario number two, an individual that approaches the salon, while realizing the greatness of the salon, that he realizes, look, I'm in the conversation with Allah subhanho wa Taala This is my time of seclusion with Allah, Allah subhana wa tada is hearing everything that I have to say, then this individual, he is going to elongate his Salah, he's going
to praise Allah subhanaw taala as much as he can, he's going to make as much blind supplication in his search as much as he can. And he's going to prolong his soul as much as he can, because that is what his heart is longing for. So that is the first thing that affects a deed is the internal state that What are you trying to achieve through the action that you're trying to do? Then the second element that affects the purity of the deed is the manner in which you are doing it? And by manner of which you're doing it in we refer to what you know, how close are you in accordance to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. So the Messenger of Allah sallallahu alayhi
wa sallam taught us how to do certain things. Are you trying your utmost best to do it? Or are you like, you know what, I'm just going to do it my way regardless of what the Messenger of Allah sallallahu alayhi wa sallam taught us, so, the closer you are to the sooner then the pure the deed will be, then the pure the deed will be, and the third element of purity actually comes after. So, what are you like, after that deed is done? What are you like, after the deed is done? So, the first one was the internal state, second one was more of a physical state, how close are you to follow the sin of the Messenger of Allah, so, I set up and the third is like a combined state of the two, that
after a person has done the deed, you know, what is he what is the state at that time? Is he longing for acceptance from Allah subhana wa tada? Is he showing off his deeds to other people, you know, what is he doing with the deed after it is done, and that is the third element that will come into purity of the deed, and that is in all three stages, one needs to make sure that the deed is pure. Now that is purity in terms of the deed itself. And that is not the only thing that will affect the acceptance of the deed. And this hadith will clearly learn that one sustenance affects the purity of the deed. So if one sustenance is not pure and sustenance is of two types over here, the sustenance
of one's wealth that one earns, and the number two the sustenance of the food that one eats and that's something that we'll have a detailed discussion on, within the heat saga. So that is what Allah subhanho wa Taala only accepting a pure deed actually means that before the deed his intention is pure, His heart is into the deed. Number two, that while he is doing the deed, he's doing it according to the Sunnah of the Messenger of Allah sallallahu wasallam. And then number three, after the deed is over, it is you know, he's longing that Allah subhanaw taala accepts the deed, he's not showing it off, and
he's hoping that Allah Spanos, Allah will reward him for it. Now that is from the element of the slave from the side of the slave from the sight of Allah subhanho wa Taala. What does it mean when Allah subhanaw taala accepts a deed and I believe we truly understand this concept with focus a lot more on having or wanting our deeds to be accepted immunologic rahimullah, one of the great scholars of Islam. He comments on this element of the Hadith and he says that when Allah subhanho wa Taala accepts a deed, then four things take place, then four things take place. Number one, he earns the pleasure of Allah subhanho wa Taala meaning that our master our Creator, our sustainer, he actually
With us, and that is like one of the happiest moments for a slave himself, knowing that the one that created him, he is now pleased with him and happy with him. That almost spinalis Allah created us for purpose. We're on that path of fulfilling that purpose. So the first is the pleasure of Allah subhanho wa Taala. Number two, is that Allah subhanho wa Taala mentions this deed, to the angels of us panels, Allah mentioned this deed to the angels. So around the throne of Allah subhanho wa Taala are constantly angels. There are those angels that are holding the throne, those angels that are worshipping Allah, those angels that are praising Allah subhanaw taala. And there are just those
angels that are there to listen to what Allah subhanho wa Taala has to say. So when the slave of Allah subhanho wa Taala does a good deed, Allah subhana wa Taala praises that slave in front of these angels. So you can imagine the highest of angels that are around the last panel, Donna are hearing your name, and they're meant they're being mentioned to your praises by Allah subhanho wa Taala. Number three, Allah subhanho wa Taala rewards the deed, Allah subhanho wa Taala rewards the deed. And this is something that you'll see on the Day of Judgment, that when Allah subhanaw taala prepares the scales, there'll be a scale of good deeds and bad deeds, and the one who is good deeds
are heavier than his bad deeds, then he shall be saved from the fire bitten and the heat's on. And then the second element to good deeds is that the more good deeds you have, then the higher your rank in paradise as well, the higher your rank in paradise as well. So that is the third element where the slave will actually see the fruits of what he's done. And the number four, the fourth element of Allah Spanner without accepting a deed is that Allah subhana wa tada raises the man of the slave, Allah subhanaw taala raises the man of the slave. So if you notice that after you do a good deed, you'll naturally feel you know, the equivalent of a Muslim Hi. And what we mean by that
is that you'll feel good that you know, I did something good, I've achieved something in my life. And you'll notice that even in like the smallest of deeds, that you see someone who's struggling with their bags, and you help them hold their bags, you'll feel good after doing something like that. That is the appreciation of Allah subhanho wa Taala for you in doing that dude did encouragement that you know, do more good deeds like this, you hold the door for someone and you see that someone walks in through your help you feel good after it. Now the more struggle you have in doing that good deed, the greater that hi or that feeling that you get after you perform that good
deed. And this from the appreciation of Allah subhanaw taala. In increasing your Eman after that deed, and important elements to understand over here is that deeds needs to be done, regardless of if they're accepted by Allah subhanho wa Taala or not deeds need to be done, regardless of if they're accepted by Allah subhanho wa Taala or not. What exactly does that mean? The Messenger of Allah sallallahu alayhi wa sallam he tells us that Allah subhanho wa Taala will not accept the prayers of the individual that drinks for 40 days. So an individual who is drunk or he's taking any form of intoxicant. Allah subhanaw taala, will not accept his Salah for 40 days. So does this mean
that the person can stop praying for 40 days? No, that's not the case at all, but rather he has to keep praying, and Allah subhanaw taala will not rewarded for his salary in the slightest. So the acceptance of the deed does not uplift the obligation of the deed, and the two should not be confused. So for example, you know, someone may think that you know, what, if I was to do a deed in such a state, my Salah is not going to be accepted. So therefore I don't have to pray. No, it doesn't work like that at all. the obligation of the deed is always going to be there. And that is something completely separate from the acceptance of the deed, that is something completely separate
from the acceptance of the deed. And we mentioned previously, the verse insert or neither verse number 27. We're almost done with the analysis in ma attackable Allahu Minamata pain, that Indeed Allah subhanho wa Taala only accepts from those people that are conscious of Allah subhanho wa Taala. So you'll notice that the more conscious an individual is of Allah subhanho wa Taala not only will they do more good deeds, but the purity of their deeds will be at a higher level as well. Because that is what the conscious of Allah subhanho wa Taala does. Then the Messenger of Allah sallallahu alayhi wa sallam goes on to say, Allah has commanded the believers to do that which he
commanded the messengers, and this is a very heavy statement. Allah subhanho wa Taala is messengers of Allah idea of cinema saying that he's commanded the believers all of us, just like he commanded the messengers. And here the Messenger of Allah sallallahu alayhi wa sallam is emphasizing this very concept, that look, Allah subhanho wa Taala commanded the messengers of Allah sallallahu alayhi wa sallam with the exact same thing. So you need to take this seriously. Now what exactly did Allah subhanaw taala commanded the messengers with? And then the Messenger of Allah sallallahu alayhi wa sallam, he recites the following verse. He says, Yeah, you're awesome. Hello.
aka Bertie Romano sada all messengers, eat of the good things and do righteous deeds and do righteous deeds. So here Allah subhanho wa Taala, he addresses all of the messengers to eat from the fire, but, and this is going to go into a very heavy discussion, and what is actually, in our religion, what exactly is actually considered by him in our religion. So when we talk about that which is played in our religion, it is meaning that which is pure, in its utmost sense. So meaning that which was used to harvest these crops comes from something pure, that which is used to fertilize these crops comes from something pure, the individual that's harvesting these crops is
someone who is pure. This is a level of purity that is required when you talk about that which is themed and will cover a, you know, a couple of elements in terms of this billion lights on. So the first principle we get into is that when it comes to matters of food, the natural state of food is that it is permissible until proven to be impermissible. So you find any form of vegetable is completely permissible for you to eat until it's proven to be held on for you. Likewise, when it comes to any form of meat, as a Muslim, you're allowed eating any type of meat you want, up until it's proven to you that you know what, as a Muslim, you're not allowed eating this form of meat. So
vegetables, generally speaking is a clear cut issue. I mean, as far as I know, there is no vegetable that is actually hard on for us. There's no vegetable that is actually haram for us. In terms of the meat, this is where we always get into the controversial issues, you know, can I eat at McDonald's, can I eat it? No Burger King, can I eat it all these places. And we're going to break it down into some very simple principles behind it. Tada. Number one is let us talk about the animal even before it's slaughtered. Let us talk about the animal even before it's slaughtered, as Muslims were required to show mercy towards the animals. So for example, if we know that the animal is tortured,
before it is slaughtered, before, if we know that the will of the animals not taking care of before it's slaughtered, then as Muslims, we have an obligation to take a moral stance towards these things. So if we know a particular farmer is doing this, it is our responsibility to abstain from those types of treatments. And this includes, you know, the stoning of the animals till they're dead. This includes that, you know, animals being locked together in you know, small, confined spaces where they have no room to move around. This includes, you know, that animals just live in filthy, filthy, you know, situations where they're not cleaned, and they're not groomed at all. So
that is the first thing that as Muslims, we have that moral obligation. Number two, as Muslims, we're actually required to look into what the animals are actually fed. So this is what they call in the Arabic language massala, to gelada masala to gelada. And what Jelena actually is, is that animal which is fed impurities, that animal, which is fed impurities. So for example, if you know cow, you know, was fed corn with its own feces mixed into it. So it's tricked into eating its own feces, just like fatten it up. As a Muslim, you're not allowed eating that animal. Even if you slaughter it properly, that it was still hard for us. The Messenger of Allah sallallahu alayhi wa sallam, he
tells us that that animal needs to be fed Pure Food for 40 days. And only after that, can the animal be slaughtered. So you remain required to make sure that the animal is fed good food. Now in our times, we have you know, a whole bunch of ethical issues that are just as severe as mistletoe gelada. And that is when you look at beef with and of itself. What exactly are cows being fed? And what should they actually be fit? So cows in reality by the vast majority of farmers, and this is like statistics based upon United States, does that look out of your budget?
This is based upon statistics in the United States. I'm not too sure about what it's like in Canada, on these massive scales. But in the United States, these mass producers of beef, who knows what they're fed? Does anyone know what they feed the cows? What do they feed the cows to two substances that the cow naturally would not eat? Go ahead. corn and
substance and that is very, very cheap. And most of us we don't like eating
soy, and they're fed corn and soy. That is what the vast majority of cows in the United States in these big farms that you know, mass produce beef. That's what they're fed. Now, this has an adverse effect not only on the cow itself, but in the milk that it produces, and the quality of beef that comes out of this cow as well. And that is why you'll find that in, you know, in our times. There's so many sicknesses.
affiliated with beef that weren't found before that weren't found before. And that is why I would suggest that, you know, it's going to cost more. But it's not just about buying halal meat anymore. It's about buying organically grown hollow meat, where you know that the cows are fed, you know, grass, and they're fed good substances, and they're taken care of. And then on top of that is Hello. And on top of that is Hello Alhamdulillah. You know, living in Calgary, one of the advantages of living in Alberta is that we're surrounded by like, you know, cow Chaplin. You know, there's cows everywhere around us, and you find, you know, people that live with these ethical values that are
really into organic meat and, you know, if you want to sacrifice the animal yourself, or have a sacrifice in this in this special way, they will accommodate to that, you know, my wife and I, we looked into this, several months ago in London and the south of Calgary, about an hour south of Calgary, you do find you know, organic beef, that is hella that is, you know, cut according to the rules of the BIA. So that's before the cow or before the the animal is actually sacrificed. Now, when the animal is meant to be sacrificed. Let's get into some issues. The first issue we talked about is the testimonia, the saying of Bismillah Allahu Akbar before the animal is sacrificed. So in
terms of the test smear, the majority of schools have said that this test smear is compulsory. So the matter of Mr. Malik the matter remember the matter but remember hanifa they said that the testimony is something which is compulsory. The multiple Imam Shafi Rahim Allah, it went in another direction, and he said know that it is not compulsory, it is not compulsory. And over here, you know, several things come into into play, that you will have three scenarios pretty much. Scenario number one is when you have other than the name of Allah subhanaw taala mentioned, while the animal is being sacrificed. So an animal is being sacrificed in the name of either one other God and other
deity, then this is something that would render the meat impermissible, according to all of the schools of thoughts, regardless of who's actually cutting the meat. The number two, what if no mention is made whatsoever? What if no mention is made whatsoever. And that's what you'll see in our times, that when animals are slaughtered, there's usually no mentioning of anything apart of the animals. and in this situation, the method remember Sheffield obviously didn't have an issue with this. They said this is perfectly fine this meters halaal and it's not an issue. Then with the rest of them at the hip. The most of the scholars they said this is something that is extremely disliked,
even according to the month hub of Imam Abu hanifa Rahim Allah, this was not allowed whatsoever was mathematically mathematically said it is allowed. But it is something that is disliked it is allowed, but it is something that is disliked. And then the ideal case scenario is that the name of Allah subhanaw taala is mentioned. And this avoids all the left. This avoids all the stuff altogether. So this is the issue of the testimonia. The issue of the individual doing the sacrifice. So the meat that is eating, does it have to be someone that is Muslim that is cutting the meat? And the answer to that is no, the answer to that is no, that it is preferred that if a Muslim does cut
the meat, but if an individual is from the Jewish faith, or from the Christian faith, now how do you identify something like that, what it eventually comes down to is two major, two general principles. Number one, you have the ability to identify yourself. So you know, the individual who was the butcher and did the slaughtering, and you know that he identifies with the Christian faith, or the Jewish faith, regardless of their level of practice. And this is something that you are allowed to eat, and something that you will accept. Now, in our state and case where you do not know the farmers themselves, we just buy it from the grocery stores. What do you do in that situation? And
the scholars over here derive several principles to look at how do you judge the ruling of the people? And he said that you can look at several things. Number one, how did the majority of people in that country identify themselves? So if there's no statistics of a census, how does the majority of people identify themselves? If the majority of people identify themselves with Christianity, Judaism or with Islam, then that's something that's perfectly fine, and you can eat from their meat. Number two, they said, What if you don't have a census, you don't have the statistics. Then he said in that situation, you look at the holidays that they celebrate, if we celebrate pagan holidays,
then this is something that you know, you will not accept, they would identify them as pagan. However, if they're celebrating Christian and Jewish holidays, then you would identify them with those faiths, and you're allowed to eat their meat as well. So that is how you identify in a general state. So in our particular case in point in the place that Calgary first of all Canada does identify itself as a secular liberal democracy.
That's, you know what it calls us off. But on a practical level, when you look at the censuses, the vast majority of Canadians do identify themselves with Christianity. and Canada does celebrate Christian holidays, right. So that is what it identifies itself with. So that's just no practical tidbit. Then we get to number three, the actual cutting of the animal itself. And when you do the behalf when you sacrifice the animal, then three things needs to be cut, the archery that's in the in the neck, and the two winter pipes and the two windpipes. If all three of these are slit and they're cut, then this is the ideal case scenario, then this is the ideal case scenario. And then
the score is different. What if only one of them cut is cut? Or what if only they are partially cut? What do you do in that situation? If they're partially cut, then you need to try to make sure that you try to fully cut them if you're doing it yourself. But in the situation that you can't identify, you know, what is the ruling at that point? What is the ruling at that point? And that situation, the scholars mentioned that as long as you can prove that the animal died due to the slaughtering, and not due to external reasons, then this is something that is allowed, then this is something that is allowed. Now, the last point we'll mention pertaining to this is how about if an animal is
stunned, how about if an animal is stunned, or is clobbered over the head, or if the animal is shot.
So in terms of the animal being shot in the head, islamically, this is something that is not allowed. And this is something that will kill the animal, and we're not allowed to eat that animal, even if it is sacrificed. What if the animal is shot in the body to like, slow it down. So for example, you have a massive cow that's running away, you know, they decided to shoot it at that time. In this situation, it would still be allowed to eat that animal. But if this is a regular practice, then Muslims need to take a stance that animals cannot be treated in this manner. How in terms of electrocuting the animal, electrocuting the animal to the state, that it is still alive,
but it is rendered, you know,
enabled to move, this is something that is allowed, it is not the ideal case scenario, because there is a huge danger that the animal can actually die. And in the cases that animals do actually die, then obviously this would render the meat from that animal to be impure and something that is not allowed. Now with that said, you'll notice in the province of Alberta in particular, they're actually very, very strict laws in terms of electrocuting animals. So if you buy meat that is, you know, from the province of Alberta, it's generally safe to do so in terms of the electrical practices, that they're very ethical in terms of their practices. Whereas outside of Alberta, you'll
need to be more careful, particularly in the United States, where they're very, very liberal with the shooting of the animal and with the electrocuting of the animal, then, you know, the scholars actually recommend that you stay away from eating meat in the United States altogether, unless you're really sure who you're buying the meat from. And then in terms of quantity of the head, it takes the symbolic, you know, if it renders him, the animal unable to move, that's perfectly fine. But if it kills it, then this is something that is impermissible to eat. Now, I know this is a very heavy discussion. And I know a lot of you are going to have questions after this. But I wanted to
mention as many of the points as they possibly could, in terms of what actually makes the food hollow, what actually makes the food hollow. So that is in terms of the meat. Now also, in terms of the fruits and vegetables that we eat, there are ethical, you know, elements that come into play. So in terms of, you know, what are the types of pesticides and herbicides that are being used to protect the plants and to protect the fruits and vegetables? You know, what are the practices that are used by the farmers to regrow them, you know, a lot of the times, these are genetically modified seeds that produce abnormal fruit. And you'll find in our day and age, that you find fruit which is
abnormal, you know, the shelf life of the fruit is like tripled or quadrupled, to what it's actually meant to be, you'll find that even the taste of the fruit is completely different, you'll find the sizes of the fruits, you know, they're much much larger, you know, all this is happening due to genetically modified you know, seeds that are that are being used and, and methods that are being used. So again, if you can go organic, that is the best thing to do, that is the best thing to do. So this is when Allah subhanaw taala talks about something being cleared, then these are things that are meant to be taken into consideration. Now Allah subhanaw taala concludes the verse in addressing
the messengers, what am I losada the do righteous deeds. So you'll notice that Allah subhanho wa Taala is drawing a parallel over here between eating that which is thiab and doing righteous deeds, meaning when an individual focuses on eating Pure Food, then inshallah this will lead to the deeds being righteous and being acceptable by Allah subhanho wa Taala. Whereas if an individual doesn't focus on eating that which is pure, then this could lead to the deeds being rejected. And that is why you'll actually
Find some of the predecessors of the past. They said the first thing that will lead a person to commit sin and stay away from good deeds is the eating of impure foods is the eating of impure foods. So let the slave of Allah be very, very careful of what he eats. And then the Messenger of Allah sallallahu alayhi wa sallam, he now mentions the verse where Allah subhanho wa Taala addresses the believers. He says, Yeah, even Edina Amano kulu Minato narosa Conoco that he oh you who believe it from those things which are pure, that which we have provided for you. So when the messengers, he said, do righteous deeds, when he addresses the believers, he says that which we have provided for
you. So you will notice that Allah subhanho wa Taala, he addresses the messengers with a different state, there's a higher expectation that you know, do righteous deeds, now that you Allah subhanaw taala has provided for you. Whereas when he's addressing the believers, it's more about building their faith. That here unless panatela tells the people that eat from that which is pure, from that which we have provided for you mean that the food that it is in front of you is only there because Allah subhanho wa Taala has allowed it to be there. He is the one that sent down the rain. He is the one that tells the sun to rise every morning, he is the one that tells the crops to grow. He is the
one that granted life to the farmer, he is the one that granted life to the animals that you know, fertilize the harvest. So all of these things, you know, come into play through the creation of Allah subhanho wa Taala. And that is why you'll notice that you know, we live in troubling times that were you and when you ask a kid, you know, where does milk come from? He says it comes from the fridge, he doesn't see the whole process of milk coming from the cow and the whole process of the cow eating and you know, someone milking the cow and someone taking care of the cow and all this stuff. That whole concept of you know, taking Allah subhanaw taala away from the equation is what
happens when you have like globalized markets, you know dealing with your produce. So let's find out Genesis merasa. Conoco means that which you have provided for you so meaning that we should never be oblivious, of that fact that Allah subhanho wa Taala is the one that provides for us.
Now the Messenger of Allah sallallahu alayhi wa sallam goes on to portray a story of an individual that I believe a lot of us can, you know, resonate with, we can relate to that the Messenger of Allah sallallahu alayhi wa sallam, he mentioned a man. Now what is this man doing? He's raising his hands to the sky begging and pleading from Allah subhanho wa Taala and is going to lead us into a discussion of, you know, how does Allah subhanho wa Taala answer to how does Allah subhanaw taala answer all dua and so on and so forth. Now, Allah subhanho wa Taala he draws a very clear principle for us in South Dakota in verse 186. What it says about the army for any clip that if my slaves
asked you about me, then tell them that I'm here, meaning that almost spinales Allah wants us to know that he is near what how does this affect us? Allah subhanho wa Taala
goes on to say what the Seneca The only friendly colleague, or G Buddha was the day that he says, I am near and I answered the supplication of each and every person that supplicates to me, that is what the nearest newness of Allah subhanaw taala actually means so almost final Salah is there to answer all of our calls, and the Messenger of Allah sallallahu alayhi wa sallam says that Allah subhanho wa Taala answers calls in three ways. So number one, either Allah subhanaw taala gives the slave what he wants when he wants it. Number two, is that he delays answering the call of the slave till the time that it is better for him, he deletes answering the call for the safe delivers a time
better for him. Or number three, Allah subhanaw taala knows that what the slave is asking for is not good for him. So let's find out Allah doesn't give him what he asks for. But he protects him from an equal amount of evil, he protects him from the equivalent amount of evil in his life. Now that is the general principle of Allah subhanho wa Taala, answering to us. But the reality of the matter is that here in this Hadith, the Messenger of Allah sallallahu alayhi wa sallam is telling us that there are actually impediments to do is being answered, there are actually impediments to do as being answered, and one of the predecessors of the past. He said, How do you expect for Allah
subhanaw taala to answer your supplication, when you're blocking off the road, to his answering with your sense when you're blocking off the road that leads to his answering with your sins. So the sins that we commit have a huge effect on this. Now the Messenger of Allah sallallahu alayhi wa sallam goes on to give his first description of this man. And that first description of this man is that he is on a long journey. He's come from a long journey, and you can see this in him. So now what is the benefit of mentioning he that he comes from a long journey to benefits from us? Number one, the Messenger of Allah sallallahu Sallam tells us that three people
dwis are answered, the person who's traveling, the person who's being oppressed, and the death of the father or the parent for the child. These are three peoples whose lives are answered. Now why particularly the person who is traveling, particularly the person who's traveling, he is away from his family, he's away from his loved ones. He's away from his familiar places. And due to all of this, his reliance upon Allah subhanaw taala increases his dependence upon Allah subhanaw taala his longing for Allah subhanho wa Taala, he becomes more cognitive of how weak he is and how strong Allah subhanaw taala is, and that is why Allah subhanaw taala answers the door of someone who is
traveling because he's cognitive, of all of these things. So the first thing the first description he gives is that he comes from a long journey. Second description is that he's disheveled and dust colored, meaning that he's traveling through the desert, His hair is all over the place. He is covered in, in in like sand. And basically he's broken down. And this is something that Allah subhanaw taala likes to see in his slaves, that when the slave approaches Allah subhana wa tada he approaches Allah subhana wa tada and the state of being completely broken down. And he completely recognized his weakness and the strength of Allah subhanho wa Taala. So this is the second attribute
that the Messenger of Allah sallallahu Sallam gives us Smith, attribute number three, is that he stretches his hand out to the sky. And this is the general case scenario that when we make dua to Allah subhanho wa Taala, our hands should be raised to Allah subhanho wa Taala. This is the general case, when making dua personally making do I personally you raise your hands to Allah subhana wa Tada. When do I meet in congregation, then the general rule is that the hands are not raised, except in one situation. And that is when do I is made for rate. That is the only time we saw that the Messenger of Allah sallallahu alayhi wa sallam, when he was in congregation making dua, that he
would raise his hands when he was doing the door of his discard the door of asking for rain. Third attribute attribute number four, he starts off by saying while he comes down to the castle, he starts off by saying era Brb, he says, oh my lord, oh my lord. So you'll notice that this is a common thing that Allah subhanaw taala shows us throughout the Quran, that when righteous people make dua to Allah subhanho wa Taala will always start off by saying a rugby or a banana, oh my lord, or our Lord, recognizing the role of Allah subhanaw taala in our lives, that allows our master our Creator, our sustainer our cake, and we are the slave of Allah subhanho wa Taala. So he calls out
calling out by Allah subhanaw taala saying, oh my lord, oh my lord, and this from the etiquettes of door that you recognize, and you call Allah subhanaw taala by this. Now, those are all positive attributes that would indicate that this man's do are is meant to be answered. He's done pretty much everything correct. He's traveling, he's broken down. He's raised his hands. He is calling out oh my lord, oh, my lord. Now after this, you know, perfect picture of her that the Messenger of Allah Azza wa sallam has painted for us. He now shows us everything wrong that this man has done. He says while his food was unlawful, his drink was unlawful. His clothing was unlawful and his nourishment was
unlawful. Meaning that you can do everything right in making the law but if all of these attributes are still there, then that needs to be fixed. So if an individual is doing this consciously that he consciously knows that his food is haram, he knows that his income is haram. He knows that that wood is he is drinking is haram. Then how and why would he expect Allah subhanaw taala to answer his door? Then when unless when you want Allah subhanho wa Taala? To answer your your call, you need to make sure you answering the call of Allah first we need to answer the call of Allah first before Allah subhanho wa Taala answer call. And this is something you know particularly when it comes to
law, that you need to put things into perspective. A be knowledgeable him Allah He mentioned something very, very beautiful. If Allah subhanho wa Taala was the answer our do our each and every single time, who would be the master who would be the slave who would be the one in control. It would change wouldn't it? Because it is always the servant that is answering the call of the of his master. And if it was always answering our call, then who would be the master and who would be the slave. And there's something important to recognize that at the end of the day we are the slaves of Allah, Allah subhanho wa Taala chooses not to answer our dua in a particular way, then this is
something that we should accept and recognize that Allah subhanaw taala has our best interests in mind has our best interests in mind.
Now, the Messenger of Allah sallallahu alayhi wa sallam he concludes by saying, fine now use the Java laahu or use the Japanese Alec the How will this man actually be
Insert and this conclusion is actually glad timing, that the Messenger of Allah sallallahu alayhi wa sallam didn't outright say that this person will not have his dua answered. He didn't outright say that. He said, then how would this person be answered? And here the Messenger of Allah socialism is telling us that even if that is the case, where his food is hard on his drink is hard on his clothing is hard on his income is hard on out of the generosity of our muscle panels, Allah, Allah subhanaw taala will still answer the door. Because the Messenger of Allah sallallahu alayhi wa sallam he tells us that when the slave of Allah subhanho wa Taala raises his hands to Allah, Allah
is shy to turn away those hands empty handed Allah shy to turn away those hands empty handed. And that is why you find and I know I've mentioned this example many, many times, but in the story of Adam and Eve bliss, both of them made door to Allah, Adam made Whopper forgiveness at least makes you offer prolonged life. Allah subhana wa tada answered both of their doors for our family so that we can understand the fact it was because he's a prophet. He's a righteous man, and he's recognized the mistakes that he's made. But why does Alliance to the Mojave police what good has at least possibly done that he deserves a response from Allah subhanho wa Taala. And over here, it's not
about a police, but it's about Allah subhana wa tada that Allah subhanho wa Taala wants to show his generosity wants to show his nobility while he can sample the castle, that anyone that calls out to Allah, Allah subhanho wa Taala will always answer this application, even if it is someone like at least even if it is someone like a police. Now, the points that I want to conclude with dealing with interest in our times, when it comes to financial aspects. This is the number one issue that will not render your wealth impure, like, you know, everything else with the exception of stealing is like pardonable and forgivable. And, you know, there's ways and the Sharia around it. But when it
comes to these two matters, the issue of stealing, taking people's wealth wrongfully. And the issue of dealing with the labor, these are the you know, the occupant of the cupboard. So now there's a general principle in the Sharia. And this will we'll start with, that when wealth changes hands, it actually purifies the wealth. When wealth changes hand, it actually purifies the wealth. So what is this actually mean? So for example, we have father and son, this is the Father, this is the son, this Father, what does he do by profession? He is the owner of a purely labor based bank, right? You know, this is what he does for them, he owns a bank that lends out money based upon the labor. This
is the Son, you know, newly found his faith. He's wanting to turn this back to Allah. And he's perplexed know, all of the money we have in our house is through our dad, who deals with interest is our food holidays, our you know, the the things that I buy with his money halaal? And the answer to that is yes. The reason behind that is that Allah subhanaw taala does not hold us accountable for the mistakes of others. And when wealth changes hands, with the exception of wealth that is stolen, or taken unjustly, that wealth becomes purified. So that's one important thing to keep in mind. So if someone else gives you money that might have been from interest or from other means, as long as
it's not stolen worth, then that was this become purified, when it changes hands. Number two, dealing with your own personal finances, it is very, very important that we understand what rebar is Riba is an increase in payment for a prolonged moment in time, that is a general picture of rebar in our times, meaning that you're granted more time for an increased amount of payment. And this will, you know, be seen in multiple cases. So this can be seen in late library fees, you delay paying your life, you know, you delay returning your book, they charge you a fee for that they'll charge you like $1 for every day or something like that. That dollar for extra for every day is now considered
interest, because there's a prolonged period of time in exchange for wealth. Likewise, delay in paying any of your bills, they give you more time, if you pay more money, paying off your credit card, more time, more money. These are all different, you know scenarios of interest in our times. And these are things that needs to be avoided. Now, a lot of the times the Muslims are very, very shy when it comes to like customer negotiation. Like you know what, XYZ company told me I have to pay this. If I don't pay it on what to be in trouble. That is the general case scenarios. If you don't pay your bills, you will be in trouble. However, if you don't even try to negotiate, how do
you know what's going to happen? And this is my own personal experience that I you know, I try my utmost best, try to avoid it as much as I can. But in certain conspiracy scenarios, you know, there was nothing that I could do, right. So this
happened last month, actually, last month, I was traveling a lot. And on top of that, my enmax bill didn't show up. I didn't receive my enmax book. So even my wife, she didn't know how to pay the bill, because it never came. So this month, I get my enmax bill, not only is it like doubled, which is like, you know, a shocking nightmare. But on top of that is like you've been charged, you know, $10 in late fees, and an interest. So now I was like, You know what, let me call them up, explain the situation. I call them up. And you know, God is really, really friendly lady. I told her look, I was traveling, and I never received my bill. And you can look at my history, always pay your bills
on time, can you please take away this late fee, and she says, You know what? It's done. And no argumentation, no defense of my case, nothing no begging or pleading, none of that she just took it off. And I'm the law units been the case for like the four or five times that this has happened. So this is a very valuable lesson, that until you ask you won't know for sure. So never just given to the concept that you know what, it's only a little bit of an amount, it's not that big of a deal. Or never think that you know what I'm too shy to ask, believe me, on the day of judgment, these sort of things will have a huge impact. So you know, negotiate your way out of the interest, negotiate your
way out of the interest. And you'll find that part of customer satisfaction is that most major companies will comply with it, they want to keep your business, even if it means you know, you're not paying your interest, then they're more than happy to pardon that interest and waive the interest. Number two, in terms of dealing with bank accounts. So the general case scenario is that regardless of the type of bank accounts you open, they will give you interest, interest is higher in savings account, and minimalized. In checking account. And our times in order, the banks are even becoming more stingy, a lot of the checking account won't even have interest. Like before, it used
to be minimal. Now it's completely taken off. A lot of people think that you know what, it's only a couple of cents every month, it doesn't make that big of a difference. My dear brothers and sisters, there's nothing in the Koran, that Allah subhanho wa Taala says that an individual will will wage war against Allah, other than dealing with interest. Allah subhanho wa Taala says that whoever deals with interest has waged war against Allah Subhana Allah and His Messenger solarstone, meaning you're engaging in a battle that you can possibly not possibly win, it's not possible. So even if you think it's cents on the dollar, just made that little extra effort. And you know what, get it eliminated,
and save yourself from the possible punishment that could come from the possible hardship that could come more into a scenario? What if an individual tonight he realizes that you know what, it is a big deal, I want to cut off this interest. What do I do now, in such a situation, an individual calculates the previous interest that he has received to the best of his ability, if you can't calculate every single month, then just approximate, and give that amount away in charity, give that amount away in charity, you won't be rewarded for that charity, but least the burden of responsibility that is upon you, then that will be uplifted from you that will be uplifted from you.
Some of the scholars mentioned that you're not allowed giving that money to a mosque or for a person to be fed from it. And this is from there he had they said that that money is impure. So why would you give it to someone or to a machine to use that impure money, when in reality that is not the case, as you mentioned the principle that as long as the money is not taken unjustly, then the wealth is purified in the changing of hands, and that person is not responsible for it. Let me conclude with one last thing. And that is
taking a wealth and justly inshallah, I hope this is not the case where you know, someone has taken someone's worth unjustly. But what do you do in the situation that you have taken someone's worth unjustly? You know, you're a young foolish teenager, you stole someone's money, you stole someone's property? What do you do in that situation? The scholars divided into three opinions. Opinion number one was the opinion of Imam Shafi Rahim Allah, He said that you hold on to that wealth, until you find the person and then you have to return it back to them. And even if you, you know, live your whole entire life, and you don't find the person, then you leave that wealth behind, in the name of
that person hoping that one day someone, either him or someone from his family will take it. That's the opinion of Amanda Shafi. the opinion of the majority, they said that if you're unable to, if you can find the person, give it to the person, if you're unable to find the person after one year, then give that thing or that amount or the equivalent of that amount in charity on that person's behalf, on that person's behalf. And that is sufficed and opinion number three, and this was an opinion that was considered
invalid or in opposition to the majority. And that is that that wealth should actually be destroyed, that wealth should actually be destroyed. If you cannot find the person. So you try to find the person you go back to them. You can find that person and that wealth should
be destroyed. And this is the opinion of alphoid epner yacht. This was the opinion of alpha in a new era.
And then one last point, and this is the last point, big night Allah
the issue of earning sustenance, you know, humbly the latter part of living in a semi socialist society, where the government actually cares where people is that the government will give free handouts. So someone that's unemployed, that can't find a job, you know, what the government will help them. And this is something that's good that you know, if you have people who have families that need to take care of themselves, they have no money coming in, the government should take care of these people. And that's good from the government side. Now, what ends up happening is the state of the individual that's taking this money, the Messenger of Allah sallallahu alayhi wa sallam and I
want to share this hadith with you. He says, when the deen fcbd, the Yahoo the hadoken, hub, latifolia katiba, avahi siren, siren Lu, Meenakshi Raja Raja, we are shallow, who are for who Oh, man, ah, who that by the one in whose hand is my soul, it is better for one of you to take a rope and gather wood and carry it on his back and sell it rather than to ask a person for something. And that person may or may not give it mean that when you ask people for money, then this is a very humiliating situation. And the Muslim should not put himself in that situation where he's asking for money. So if you're in a state of desperation, okay, it's understandable that you asked for it. But
if you're not getting out of your house, you're not trying to work, you're not trying your utmost best to work, then this is something that is very, very humiliating, and the Messenger of Allah Azza wa sallam, he tells us that the exact opposite, that the best source of income that a person can have is the word that is earned through the hard work of his two hands to the hard work
of his two hands. So it's very important that you know, our brothers that are unemployed, that may Allah subhanaw taala make it easy for you don't get comfortable on handouts, but rather try your utmost best, even if it's doing something very, very small, you know, what you would consider trivial. Maybe like, you know, helping people move. You know, in the summertime in July, forces coming up, people are going to be wanting to move How do people move, money can be made during that time, if it's paintings, houses, people moving out, they need to hit their houses, and apartments, painted painted, summertime grass needs to be cut. In all of these things. These are possible
sources of income. And it is better than being dependent on handouts. So it is better to do these small jobs, rather than be in a situation where a person asks for handouts. So to summarize, everything that we've taken, Allah subhanaw taala only accepts those deeds that are pure, because Allah subhanaw taala is pure himself. In terms of deeds being pure, the income has to be pure, the food that we eat has to be pure, and our internal States needs to be pure. And that is when Allah subhanaw taala will accept our deeds. Part of impurity is that it leads to possibly our door is not being accepted. So you can be doing everything right, but due to the impurity of your food, your
drink your clothing, your sources of income. If there's impurity, then this could lead to us being rejected. And that In brief, is a summary of this beautiful, beautiful Hadith. And we pray that Allah subhanaw taala, granted the tofik to implement everything that we learned. Allah subhanho wa Taala protects our wealth, our sustenance, the food that we eat, the food, the drink, that we drink, the clothes that we wear from any forms of impurity and any forms of things that are not pure and halal. And we pray that Allah subhanaw taala makes us have those whom Allah subhanho wa Taala accepts their deeds mean a lot more cinematical in Vienna Muhammad wa ala alihi wa sahbihi wa sallam
will open up the floor for question and answer
and then go ahead
so in terms of killing an animal in Islam, there's two ways to do it. One is the the behalf and the other one is the NA. And I think that's what the person might have been talking about. So when you have a really big animals, you can't like hold it down and like cut his throat at that time. So things like bowls, things like camels, you just do not like just puncture, you know, the the artery and then the winter pipe. That's maybe what he was referring to. But in terms of puncturing the stomach and getting the impurities out, I've never heard that before. I think that's not part of the slaughtering process. That's part of the cleaning process. And the cleaning process is completely
different from the slaughtering process. So cleaning the animal would not affect the you know, hardness of the animal per se. Okay, well not hotel Donna
And so and stuff like that, yeah, this is, uh, you know, this is what we call an issue which is natural meaning it's a modern day issue that scholars of the past really haven't spoken about. Now, I think we're scholars, when they look at this issue, we can just look at the short term effects of this need to look at the long term effects of this. And I'll tell you one of the the messed up things about this, you know, one of the side effects of soy is that it increases levels of estrogen. So, you know, that's why it's recommend that drinking soy milk, even for many drinking in limited quantities. So now Now that you know, this is being fed to the cows, there's higher levels of
estrogen and hormones inside of this, you know, it's increasing the level of estrogen in society in general. Now, one of the things that estrogen does and this is not, you know, an attack like woman, this is purely from a, you know, a science perspective, that the more estrogen a person is exposed to the more hormonal and more temperamental they become, right, you can control your emotions at that time. That's generally what happens. So I would say that, as a Muslim, a few know that, you know, this milk is coming from a cow that is induced with hormones or is being fed things like soy and corn, it's better to avoid drinking that we're not going to say it's hot on, but we're going to
say that the long term effects of this can be very, very adverse. And that's what we want to try to avoid to be in the lights either. So we won't use the term Haram, we'll just use you know, spend a little bit of extra money and drink that organic milk instead. With your cereal, busy nights, Allah. Allahu tagada. Good hunting in regards to hunting? Yep.
You know, killing animals with eating? Yeah.
Okay, fantastic. So during the time, the pasta salad, they obviously didn't have guns, they had bows and arrows and spears and things like that. So they said that the general ruling is two things. Number one is that if you're shooting to kill, and the animal dies, then you say Bismillah, when you throw the gun, or the arrow or the spear, and that's sufficient, regardless of where you hit it, and how it dies. Number two, they said, if you're not shooting to kill, then this is something that is not allowed in Islam. So, you know, for example, a gazelle or a deer is very, very fast. You can't aim just to injure it, you have to aim to kill in the situation where your intention is to kill, but
it gets injured as opposed to dying, then you have to hurry to go and sacrifice the animal to take it away from its pain in that situation. And that's something that's completely permissible. The only time hunting would become impermissible, is in the case where you're using a hunting dog. Or you're in a situation where you have scavengers around. So if the hunting dog or the scavengers start eating from the animal that you hunted, then that meat would become impermissible for you. But as long as it wasn't attacked by scavengers, and your hunting dog didn't eat from it, then that's something which is permissible. And this teaches us that
even using a hunting dog is permissible for retrieval, but not for the sake of you know, eating from the animal or anything like that.
You've given the ruling right now, you just joined us it's not Hello.
Like I said, this is an issue of debate, and I gave the general principles. And it's up to the people to you know, use those principles and decipher, do I want to eat from McDonald's or not? The principle that I'll give you is that look, when it comes to Islamic matters. as Muslims, we should always have higher standards, it shouldn't be. Is it halal? Or is it how long we want to ask? Is it good for me or is it not good for me? Right? That's the question we want to ask. And I'll tell you from experience, that even if you do say McDonald's is Hello those people that say McDonald's is halal. You will feel like trash after you eat it. You feel disgusting, it's over salted, you will
feel bloated. It depletes your energy you will spend you know a decent amount of time in the bathroom after you've eaten it all because it's a clear sign from Allah that you shouldn't be eating it. Right, these are all signs from Allah. So that's the best case scenario that avoid eating at fast food restaurants in general. That is a general piece of advice that I will give right? Regardless of you want to call it halal or not, you know the beef or not, that's not the issue here. I'm saying as Muslims, let's have higher standards for ourselves, that Let's eat food which is healthy, let's eat foods that is good for us. And then within the heats Allah you know, this hadith
shows us that the benefits of it. So the general case scenarios, I'm not going to use the term haram nor am I going to use the term halal, but what I will say
It is definitely better for you to stay away from it. Definitely better for you to stay away from it a lot without
any last questions.
Know where grocery shops get their fruits and vegetables.
Okay. So in terms of a compulsory requirement that no, it is not wajib upon you to find out, you know, where are they getting their food from? What are the ethical practices that these farmers are using? Is it a good thing to do? Yes, it is, with businesses with businesses. So if you're invited to someone's house, it's actually an Islamic to ask, you know, where did you get your food from? You're not allowed doing that with individuals. But with businesses, since you're a customer, it is your right to, you know, investigate and pursue, you know, where they're getting it from? A long time.
Can I carry water, please?
So how do you know it's not? Hello, that's my question.
How do you know that that may be just for you, because they know that you're coming over, they went out and did it. And it's part of having what's not done for our brothers and sisters, that when we when they invite us to their houses, it's very bad to have bad suspicion of them. And we should accept what they offer us and at that time, Allah subhanaw taala will not hold us accountable for it. Unless you know, it's the odd exception. Someone is completely ignorant and he's like, you know, I made some pork tenderloin for you today. And there's no way that's gonna be allowed for you. Right, then in that situation, you turn it down, but in the general case scenario is better just
accept it and he there's no burden of responsibility upon you at that time. Allow Tanana So to conclude with that panic alarm will become like a shadow night in Atlanta. sakurako to be late next week, same time Wednesday night at 830. But we're going back to our regular schedule. Now. We're going back to December 14 within the heat's on. So next week, we'll be headed number 14 insha Allah wa Salaam Alaikum warahmatullahi wabarakatuh