Denying Hadith, Working at a place that serves Haram Q&A #8

Yasir Qadhi

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So Bismillah Alhamdulillah wa salatu salam ala Rasulillah, who either early or didn't want to have my bad.

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Two questions as usual, I had initially said four but it looks like time is limited. So two questions, the first question. And again SubhanAllah. Since moving to Dallas, I got I got asked this question by at least 10 people. So again, I'm going to rephrase it.

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One of them says, What is your opinion about Dr. So and so not going to mention the name. This doctor apparently denies Hadith he relies only on the Quran. And he is gaining a large following of people. What is my opinion about Dr. So and So, Jay, it this is the question, what is my verdict on another person, we will divide this into three parts. Number one,

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the issue of one scholar commenting on another scholar by name

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insha, Allah, you will rarely ever hear me mention any person by name. Because number one, this goes against the Sunnah. Our Prophet says. And when he wanted to correct something, he would say what is wrong with some people who do this, he would concentrate on the action or the idea and not on the person. And number two, that how do you know this person might change and what not and you are mentioning by name. And if you look at the seerah of the prophecies that if you look at the and you listen to the seer I've given in the lives of the sahaba. So many times and issue happens that's a little bit negative. And the narrator doesn't mention the name of the one who does it. Somebody

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said, one of the unsought, one of the person of this tribe, the sitter, the covering up is the default. Now somebody will say, Oh, but she isn't in our religion, we warn against the innovator, we warn against the dangerous person by name. And the response to this is that, perhaps, yes, that there is an exception that can be made, that when you want to warn against somebody who's causing harm to the community, theoretically, it might be possible to mention his name. But let us look at the reality. As we are all aware, our community is embroiled in controversy after controversy. And what should not become a controversy becomes a controversy. And if you look at the state of affairs,

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especially from lands where their majority of Muslims, the OMA is divided, generally over very petty issues. And people are warning against others over issues that don't mean they should or they don't necessitate warning. Oh, be careful, that person puts his hand over here rather than here. Be careful, he says Amin out loud, be careful to eat non Zubia Hamid, we just gave and these are all actors that are classical, that are within the mainstream of Islam. So what has happened is that the average Muslim, who's not into academic Islam, they just have a negative impression of the scholar, the class that all these Maulana sobs Imams do, what do they do, they just talk about one another.

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And that that has lost the credibility of the scholarly class amongst many Muslims. And that's not healthy, that's not good. And so the average Muslim has lost not just credibility, but also,

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you know, the story of the boy who cried wolf all the time, you know, that story that the boy keeps on saying will fulfill until finally one is the real wolf. Nobody listens to him. This is what has happened when one Molana or Imam warns against other Molana or Imam, nobody cares. Nobody cares because they're used to it. What you do is you end up preaching to the choir, the only people that actually listen to you are those that wouldn't have listened to the other guy anyway, in the first place, you are not actually going to impact a neutral group of people to actually effectively make this person not heard by that group of people as well. Maybe once upon a time, if Mr. Muhammad said

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something, it would have an impact that everybody would listen to that. But these days, if I said to you don't listen to Dr. X, many of you would go home and Google who is this Dr. X? Let me see what he's saying. This is our curiosity. Mind. I'm not saying it's wrong, right. I'm just saying that's the way it is. Some of you might never have heard of Dr. X. But when I say oh, don't listen to him, he is a deviant. Maybe 1/3 of you will say I want to know what is this guy saying? Such that he has been warned against with the internet with the accessibility. Everything is now democratic, Democrat aces are knowledge everything is available. And so

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I feel that it's not wise to mention names and it is the default in our sunnah to not mention names, as well. What we see happening is that people who are not qualified to warn against others start warning against others. And subhanAllah you only one of our scholars of the past said if you want to become famous, go to Hajj. But rather than doing tawaf stuff for Allah Yanni do something bad to the

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Well of zamzam throw something bad until well of ZamZam, you will become famous. When you do something negative, you carve a name out for yourself. So what we find is that people who are not qualified, younger, less knowledgeable, less wise, taking on people that might be more qualified, in my humble opinion, and I've seen this in my life for the last 25 years, the best way to quote unquote, refute somebody is to present a positive alternative, you will not build a.wa By tearing down other people's dollars, you will not build character by making fun of and refuting other people by name, you want to build your construct, you talk about the reality and the truth in a positive

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manner. And another thing as well, that, instead of mentioning the person, far more beneficial is to mention what the idea or the concept because then it will apply universally. It will apply you know, maybe nobody's heard of Dr. X. Now I refute a concept Dr. Accessing without mentioning Dr. X, but you know, Dr. Y, and Dr. Y has the same concept, then it will be beneficial to you. Maybe Dr. X will repent, no need to mention his name, he'll move on. And I didn't have to mention anything negative about him. And then of course, there's the awkward issue as well. And I want you all to be aware of this, because this is the world that we live in one of the principles that our scholars said, Do not

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listen to contemporaries when they criticize other contemporaries, because Shavon comes and gets involved, even in the hearts of the scholars. If you look at some of the great scholars of Islam, they actually had issues and tensions with their CO scholars, and later on both of them are venerated, but when they were both alive, they didn't get along very well. And there are many examples of this Mr. Malik and urbanists health the famous scholar of Sierra well known massive dispute in public between the two of them. Imam Bukhari and Imam Yahya Mohali, they were both shoe of Bahara. And they just had a big fight on the verbal fight until Buhari had to leave, you know,

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follow the Razi and others of his time, he has so many incidents throughout Islamic history. And this is because sometimes, you know, I might warn against somebody in my vicinity, my neighborhood, and deep down inside and Allah knows the NIA. The goal is not warning against the deviation, the goal is my own popularity. Let me get rid of this guy. So that the the the playing field is larger for me. That's why our scholars of Hadith said criticism of contemporaries is disregarded. People who are in similar circles disregarded go to outside that circle. You're asking me somebody may be theoretically who might be based in Dallas, theoretically, I'm saying that's not the wisest thing to

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do. Maybe there's some competition between him Don't come to me and mentioned names bring concepts. Okay, so that was the first point. I'm not going to mention names generally, very rarely, especially somebody in the past who was a well known deviant, that's something else. Okay. That's his, his record is established, but a living contemporary, it's not my methodology. Number two.

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When you phrase a question, you say, Dr. So and So says something, realize, any time you go to any person, and you say, Dr. So and So says something, and then the chef gives a response, he is not giving a response to Dr. So and so he's giving a response to whom

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to you, and you're filtering of the message. today are your mum lithium gave a hadith in Riyadh of Salah hain. And in it a man said Dr. Rasool, Allah, my relatives do such and such an I do such and such.

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The Prophet says and began the response by saying, What did you say I'm gonna do?

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If the situation is, as you have described, then he gives the response.

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You see, when you come to me, and you say, oh, you know,

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my chef, or my chef, so and so says this? I don't know what that chef says, Unless I come through you. And maybe what have you take five words and Miss 10 words? What have you misunderstood what the guy said. And this is something that is well known, I have seen this with my own eyes, people come to some of my teachers is oh, you know, so and so says this? How does the other guy know I have to trust your judgment. So this is another problem. When you mentioned somebody by name, then you mentioned a belief, and then you link the two. I don't know, if Mr. X and this belief are actually connected. I'm trusting you, then my response is going to be based upon your hypothetical situation

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scenario. As we all know, in the famous Hadith and Bahati, the lady came to the process and said, Yeah, rasool Allah, you know, she complained three things. One of them my husband beats me when I pray, my husband does this. My husband does that. All of it was valid. What did the

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Also some Did you pronounce verdict he said called the man. The man came, accusations were given and the man, the woman was not lying, the wife was not lying. But you see when you narrate your version of events, you will subconsciously it's not even. It's not even intentional half the time. Sometimes it's unintentional. It's not even intentional. Sometimes you will pick and choose what is already preconceived to your narrative, right. The technical term is confirmation bias. You will confirm what you already bias is you believe Mr. X says sunnah is not valid. So if he says any phrase, you're going to jump on it, you're gonna say oh, he said this phrase, but you won't you won't tell

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me the phrase after it or the phrase before or the context or other fatawa so this is another problem that we have to be very, very careful about. And Allah azza wa jal says in the Quran, that Wallah yes demanda commission and Holman Allah, Allah Eridu, who

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do not allow the animosity you might have against somebody, do not allow that animosity, to cause you to fall short of being just be just unfair. That is the essence of Taqwa. So Allah is reminding us sometimes our animosity, our preconceived notions, they cloud our judgment. And so we have to be careful when you say that, you know, sure, so and so or so and so says this, you go to a third party, the third party doesn't know is basing it on your on your presumption. Lastly, so this is actually I'm not even answering the actual question, you get the point I'm, I'm questioning the question. I'm going even deeper and saying such a question, we need to be a little bit more careful

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about the issue comes in this particular case, by the way, without mentioning the person's name, but I'm just going to tell you without mentioning his name, that because of a previous issue, I had to do research, actually, this person does not deny the Sunnah, like this. And so the phrase, I'm just giving you an example, in this case is true, but you don't know the person, the person that was mentioned to me by name. That person I have done my research on him for my own project I was doing and in fact, what he has done is he's redefined the Sunnah in his own way, which is not the same as denying the Sunnah. So when the question comes and says, Oh, Dr. So and So denies the Sunnah, that

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is very different than the reality of the situation. And the reality is that person in this particular case would have been unmentioned has a different definition of the Sunnah than we do. The word denying is not valid over here. So I will answer overall generically not about Dr. So and So generically.

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Anybody who says Listen to me carefully, I know what I'm saying. And I'm being precise, in my words. Anyone who says, I do not have to follow the Sunnah of the Prophet sallallahu alayhi wa sallam, I don't care what he said, I don't have to do it. That person is not a Muslim anymore. It's very simple.

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It is unequivocal. If a person says, I don't care what the Prophet says that I'm said, I don't have to follow it.

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This person has rejected Islam, because you cannot have Islam without obedience to the messenger of Islam. It's simple as that. One on the altar Rasulullah Faqad Otto Allah fella Arabic Allah you may known Allah gives a custom by the rub of Muhammad sorcerer sorta Nisa for Allah wa Rob beaker. Allah could have given a custom on anything he gave the custom on the robe of Muhammad Sallallahu Sena by the personal pronoun Rebecca you're Rob ya rasool Allah, Allah is signifying how important that as soon as I swear by your Lord ya rasool Allah, La you may know they do not have Eman, Hector, you heard Kaimuki, a female shall be known until they take you as the haccombe The judge in anything

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that happens between them, and they submit to your judgment, without any complaint or issue. Theoretically, the Muslim says Samir, now what? Altana now suppose he'd fall short in his actions, that's a sin. We all fall short, will commit a sin because they stopped for Allah may Allah forgive me, but to say, I don't have to follow the one whom Allah has sent to you. You have not just rejected that man you have rejected the Lord of that man. So Andy and this of course this these groups, they do exist, but they are very, very small in number. In Pakistan, there was no mention a name here because he's established his record and he's gone. He's not going to change now, while I'm

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Purvis, somebody who passed away in 1955 or so right, Mr. Purvis, Yanni or whatever we're gonna call them off the previous whatever this person I can mention his name because he's established his record, and he's somebody that should be warned against and he's gone. He cannot change his record now is that

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Hear, he openly said there is no such thing as following the Sunnah. And so his group is called pervasive or they call themselves Khurana Yun, here in America in Tucson, Arizona, there was somebody called Rashad Khalifa. If you know the famous 19 theory, the interior of 19, which was debunked, he started it in the 1980s. And then eventually, somebody assassinated him because he claimed to be a prophet of Allah. When he denied the Sunnah. Then he said, you have to follow me instead of rasool Allah says, somebody did something that is illegal and should not be done in non Muslim land and he assassinated him so he died in Tucson, but Rashad Khalifa established your group

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is still around, they're still a masjid. I drove by it once when I was in Tucson, and they call themselves the Quran is the Quran is it's and they do not pray five times a day, because they say five times prayer is not in the Quran. How many times do they pray three times. Welcome to salata purify in a hurry was OODA Femina laid the interpret this to me three times when they stand up to pray there is no Allahu Akbar and Fatiha. How do they pray? Yeah, you will let them Menorca was do do they stand up? Record sujood and that's their salah. They follow the Quran they said the Quran right? This there are also groups in Indonesia and Malaysia there's a group in Kerala in India as

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well. And they recently last year they reached global news because they had a female lead Imam Juma in, in India, in Kerala in India. That's that group the Khurana Yun you haven't heard of it, look it up as a very small group and one master there. These people exist, but will lie there so miniscule mean it's just one mystery then all of America one Masjid Tucson, Arizona, that for call themselves Iranian. Anybody who denies that we have to follow the process of them. This person has negated Mohammad Rasool Allah, and who told you La ilaha illAllah. Other than Mahamudra Sula, so they're not Muslim. Is that clear? Now we get to the more controversial issue, the more controversial is more

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common than that is the notion.

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I'm not going to accept this hadith, or Buhari or Muslim, or whatever book you quote me, because I don't trust that this reflects what our Prophet says and I'm set.

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So they don't deny the concept of the Sunnah. They denied the preservation of the Sunnah. And that is a huge difference.

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It is a difference between Iman and Cofer.

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Because when somebody says I'm not going to follow this hadith, why ask him why? If he says, I don't care, even if the process I'm set it I'm not going to follow it. This is cool for Akbar. He is monitored. There is no Eman for somebody who says that. If somebody says, Oh, this cannot be from my profits. Now, in his own mind, what he is doing, he is defending in his mind, the prophet system from this hadith and body, let's say, okay, and he says, yeah, if the process was in front of me, and he said this, okay, I'd have to accept that's fine. But I'm not going to trust the Muhammad Buhari, who came 256 years later. You see the difference between the two right? Now for this case,

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we say this is a deviation of beta. Because you see Islam, as we mentioned, some weeks ago, the process and predicted 73 groups within the OMA, this is one of those groups that okay, generally speaking, a group that says we're gonna follow the Sunnah if we know it is the Sunnah, right? This group is within the fold of Islam, because they're not rejecting Muhammad Rasulullah sallallahu set up, what they're rejecting is the preservation of the Sunnah and we say this is dangerous. We say this is a deviation. We say this is a bid. We say you are potentially destroying much of Islam. But we have to be fair, it is not Cofer in and of itself. Is that clear? The person any person who says

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the Sunnah has not been preserved. We say this person

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is a person of a hillbilly that one of the 72 groups. He is not mainstream, Orthodox Sunni, but we cannot say this person is kafir, because theoretically he is saying I want to follow the Sunnah. But he is saying I don't agree. This book you caught me is the sooner you see the difference here. Right. So this in a nutshell is the response to this question. And also, by the way, my advice to this question on to all of us.

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I understand we need to get verdicts on other people and once in a while it's necessary, but make sure we do not make this our primary concern to put people in boxes and categorize them, or else you will waste your life talking about others and

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accomplish nothing yourself, be more concerned about yourself and your contribution to the ummah. And if somebody you feel you're not comfortable with, if you don't take from them and remain silent, nobody can criticize you. Nobody can criticize you. But if you open your mouth and you're not qualified and you say thing, perhaps on Judgement Day, if you were wrong, that person can say, give me my hack back. And what will you say in front of Allah, to err on the side of caution is better when it comes to mentioning names especially of living people, and don't make this your primary goal to worry about other people make it your primary goal to you, yourself contribute positively to the

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OMA. So this, I hope I answered the question without actually answering the question insha Allah Tala? Okay.

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And if anybody asked me any question about a living person, generally speaking, I will give a similar response concepts No, promise me any concept. No problem, I'll tell you my opinion. But people that are alive and they're not like, you know, some people are outright evil, okay, we can mention them. But those people that might have some hair and some evil, those people that might be having some influence in a group of people. Let me be very honest here. Some people, they are deviated in their ideology. They're not beneficial to us practicing Muslim, but there's a group of Muslims that are close to leaving Islam. And if this group can reach out to them and bring them in,

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and allow them to pray, and fast and be somewhat religious, even if I would never invite this person to our podium, is there not one niche where he's doing some good? So take a broader perspective, rather than be so worried about categorization? That's answering the question without answering the question. Insha Allah? Second question, final question, filthy one. And this is again, a common problem. Our brother says I'm assuming this as a young brother, that he is saying, I cannot find a job and I'm not able to pay for my livelihood. I'm forced by circumstance to work at a restaurant that serves haram. What is the verdict on this? Okay, so the brother was unclear he says serves

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haram so I'm going to give a generic response. Based upon this first and foremost realize our prophets Allah said I'm said hadith is label hottie in the law to either either her Rama che and her Rama Femina, who, whenever Allah makes something haram, he makes its price Haram as well. This hadith isn't a Buddha would memorize this as a principle of Islam. If it is haram, for you to use, it is haram for you to do what

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to sell. Okay, if it's haram to use, it's haram to sell if it's haram for you to eat or drink it is haram to make financial benefit off of this and the Hadith in Sahih. Muslim Jabba Divina Abdullah said that the Prophet sallallahu alayhi wa sallam said in Allahu Allah haram obey al Hammadi will meet at Wilson ZD while Elsner four things are mentioned. Allah has made it haram to buy and sell alcohol and buy and sell dead animals that animals means an animal you find on the side of the road, right? The opposite of Jaya Helia they didn't do. The Arabs of Jehovah if an animal died naturally they would eat it. Right and this is Mater It is disgusting. Allah says it is fiscal disease leave

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it they would eat and they would sell the animal Mater. Number three alkyne zeal we all know hinzu and number four are snom idols. Now the Prophet system is speaking to Muslims, no Muslim eats up and zero. What is the Hadith saying Allah has forbidden what they are the buying and selling of kunzea of idols. I was really hurt when I went to Jerusalem to see our Muslim brothers selling

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icons of other faiths icons of other faith traditions, amulets, you know, you know, sleeves like this, they're selling this, this is not allowed in our religion. It's not allowed to make money by selling many idols, let's say, right, if a person is living in a land where there's idols, and the Muslim says, I'm not going to worship the idol, I'm just going to carve it and sell it. No, you cannot and this is the worst selling out of all of this to southern idol. Now, this is the Hadith. Somebody said Yara surah Allah, Ya rasool Allah, can we sell the fat of the dead animal? At least let us sell the fat of the dead animal. Because this fat we use it to basically the chips we put it

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on there to protect it from the water, right? So what's the word in English? I forgot that the paraffin or something you put it on. Okay, so

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sealant is a type of sealant. Okay, so this fat yeah Rasulullah can we sell this fat? The prophets Allah

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Allahu alayhi wa sallam said Artel Allahu Allahu Allah may Allah azza wa jal curse this group of people why? Because in Allah Allah Maha Rama Shu Huma Huma la Maha Maha Maha jam Maluma Beruf Okaloosa Morocco when Allah forbade them to utilize dead animals, they converted these animals into a type of salty solution. They decomposed it partially They did whatever they wanted to, then they sold that nurtures and then they benefited from that profit because of that Allah's curse is on them this hadith in Sahih Muslim. So this is an explicit Hadith that even if you do not benefit from the Haram, you cannot sell the Haram and we have the Hadith in Sahih Muslim as well. All these are

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evidences that you should know and be aware of that. When Allah revealed that Hummer is haram. So the prophets of salaam sent the commandment everybody. Pour your hammer into the streets as you know the famous incident. And onside he came and said yeah rasool Allah, I am in charge of two orphans. And their father left a treasure of wine.

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Their father left many gallons, you know many caskets of wine. And they are my whatever nephews or whatever you want to call them. These are my distant relatives. But they're orphans. This is their money. This is the risk. I mean, this is a fortune for them, and they're orphans. Can I sell? Now who would he sell this to Muslims?

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Ah, no, Medina is multicultural society. Can I sell these caskets? And then give them the money? Now before I answer and you all know the answer, by the way, why this hadith is so important. Can anybody tell me

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orphans? The money of orphans is the highest category of sanctity in the Latina Quran and wildly uttama vooral men in nema. Yeah, karuna if people don't know him now, anybody who devours the property of orphans boom, Allah will is saying you are eating the fire of hell into your belly are we to build at the highest level of sanctity in the Sharia, when it comes to money is the money of orphans, you are not allowed to touch it. Unless you have to because you're dying or starving. You have to get a little bit to feed the kids otherwise it must be remain untouched until the orphans come of age. You all know this, right? If there were to be any exception, it would be for the

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orphans. So our Prophet sallallahu alayhi wa sallam said no.

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spill all of it out. And he did not allow an exception for the And subhanAllah also, this money was Halal one day ago, before the prohibition. So if there would have been an exception, somebody could have said okay, you know what, the Shetty I just came down. The father died in Jaya Helia the most of the young kids are now Muslim, you know, their orphan. If there could have been an exception it would have been for them. But what did our process was a no, get rid of it. Whenever Allah has forbidden something he has forbidden, it's buying and selling. So based upon all of this, we say the default is that it is haram to buy and sell that which is haram for you to consume. Now, that having

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been said, as we said many times there are levels of haram. Selling an idol is definitely the worst thing we can possibly sell. There's nothing worse than selling an idol selling shut off is something Allah has cursed. It is something that Allah is Lana is upon. Selling kunzea is something that our process is explicitly forbade, Allah has forbidden the selling of kunzea but they're not at the same level.

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Which American Idol idolatry is much higher. Kinsey is definitely bad. And shut up is middle. It's like,

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for example, selling nonsevere Hamid for example, this would not come under this hadith because non xebia Hamid that has been slaughtered. We said this is a controversy between the Shah threes and the honeybees. So if somebody's working in a restaurant that has non zabiha meat, in this case, insha Allah that the hedingham does not apply, because when even if you don't eat as I said, I personally would not eat that meat. But in this case, the Shafi mother has allowed and considers it to be halal. So once the Sharia has come with this, we say now that having been said,

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um, God, American Muslim Jewish Association has released a very detailed photo about this issue. And they've basically taken into account that sometimes a person does not have an alternative, and it might be a type of Boroondara. So I'm just given a fatwa. And I'm reading the fatwa directly from them. That it is not permissible for a Muslim not to work at any grocery store or restaurant where prohibited it

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limbs are sold, if this work would entail direct involvement with serving alcohol or pork products, so this is the generic then they said, however, cases of exigent need means both or a dire need should be taken into account. Each one is judged in accordance with its personal extend. Now, somebody comes and says, I don't have any job, I cannot pay rent, I'm going to sleep on the streets. And the only job I'm getting is that a subway, let's say, and I'm working 40 hours a week at the subway. And sometimes I have to use the, the pork over there. Okay? So we say this is about euro. And the fatwa says, if that type of donor is there, then in your heart, you don't like what you are

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doing. And you actively seek alternative employment. You don't just become comfortable. You actively seek alternative, but for that duration, if you're gonna get kicked on the streets, this is a type of photo. So we say the one who wants to earn supplemental income the teenager who's living at home and he's looking for a secondary job just to get some what are the games? We are is that we all did? I don't know ps4? I don't know. You know, whatever it is, right? What is it ps4 is outdated? Two, huh? What is latest game, X Xbox three or 10? I don't know what it is, right. So whatever. So the teenager, you want to put some some, you know, stability on him say go get a job, excellent, he

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should get a job. But he doesn't need the money to pay rent. So this person, you cannot allow him to get a job where he is asked to fry pork products he has to do this is the supplemental income, the standard is going to be higher, you understand. Now a person has come, you know from a foreign land. And you know, at that stage, they're sending resumes everywhere, their source of resources are dwindling. And at that stage, generally speaking, most of the work is going to be a type of manual labor that might have a little bit of haram. We say choose the least amount of haram. So for example, sir, a restaurant that serves lots of non xebia meat. And a little bit of pork is

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infinitely better than a restaurant that serve Shut up. Right. So you will choose the one that has because selling pork is haram. selling alcohol is Lana, there's a much worse level than this, right? So we say, as the maximum of filth goes about order to order because we have that every exceptional situation we look at in terms of its exceptional situation, how difficult it is, the more laxity there is a principle in Shetty. The more difficult the situation, the easier the Sharia is, the more difficult the situation, the easier the Sharia becomes. And the more easier the person is, the more stricter the Sharia will come. And therefore to conclude this point that we say the person who is

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forced by circumstance to work haram and there's no alternative should find the least haram level because there are levels of haram. And if he is forced, his heart must hate it must actively search for employment. The final point,

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the one whose income is derived from this and it is a necessity is forgiven, but the one whose income is derived and it is not a necessity. And this is a common question. My friend owns a store that sells alcohol, can I go eat at his house? My cousin, my brother in law owns a haram store. And he's invited me for dinner. Or in the masjid the board committee. Somebody might be very rich, but they own maybe Shut up stores. And he writes a check for $50,000 to the masjid.

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Actually, it would happen in the previous cities. I was at that stuck for the last stop for Allah, some of our own brethren or will be locked with a biller. They run liquor stores, I don't know if you're aware of this or not. But across this country, there is the stereotype which is partially true of some of our Muslim brethren. Making an easy buck in particular neighborhoods of the city by opening liquor stores. And they get rich because because people are going to buy liquor, right? And they want to give to the masjid and they give big checks to the masjid. And same goes, Can we go to their house or whatnot. And the response to this is as follows.

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That money technically is haram. And the more was the Haram involved, the more haram the money is right? If the guy owns a liquor store, this is much more haram than if he owns a generic restaurant that has liquor on the menu, right? Which is more head on that if he owns a gas station, which has lots of Halal things then the majority of the income is from the gas and whatnot. Then he has one beer that's being sold as well. That's so there's levels now, technically speaking, transferring of ownership, transfers the outcome, meaning, if you own a store, somebody will

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wachsen do you have to quiz the person when he buys? Where'd you get that money from? Where do you get that money from? When the ownership is transferred, the Helcom is transferred. So from a purely FICKY perspective,

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technically speaking, it is halal for anyone to engage with the money or after the person has taken it. But there's something else it is called a dip. It is called Taqwa. Should you engage in this with this person's money? And this is a case by case basis. If it's your brother in law, your cousin, he owns a liquor store, you should send the message I don't want to eat at your house. Even if technically it might be Khaled, but you need to send the message. I'm not happy at what you're doing. You own a liquor store, how can I go and eat at your house? You that's there's a dub and there's far too few because one thing, technically speaking, it's Haram is between him and Allah

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azza wa jal, when he comes to he wants to purchase your car, he writes you a check. It's not your business where he got the money from that check is halal for you to take, right. And the same goes if he gives you something technically it is halal. But should you that's now a case by case basis. And if you choose to do that, you will not be sinful. And if you choose to send the message, I'm not happy, you will be rewarded. It's an apt matter of Taqwa that you are being extra strict and pious and there is no question that this is a level of Ersan and Taqwa that you should avoid money that is haram even if it's not haram for you, you get my point here that you know this money is haram. Now

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as for the massage but the fatawa has come from many many aroma and bodies that when somebody like this gives donations, we should not use that money for the masala area but we may use it for the parking lot. We may use it for Reconstruction and the toilets okay. But the masala area itself it has a level of sanctity that we don't want to even corrupt even if technically the money is halal, but we should try our best to not use that money for something that is so sacred and actually our scholars have mentioned is if somebody gives out on money for the publication of most house should not be done. Even though technically it might be halal, but you want to protect the most have, you

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know, for the construction of the actual masjid, we say no, do something else, not the actual masala where the salah takes place. And this is again not fatwah a fake as much as it is a dub of Taqwa and of respecting the signs of Allah and with this inshallah we come to the conclusion of today Inshallah, tomorrow will be our first lecture about Buddhism, and it will be in Charlotte after Saudi Arabia cinematic, Allahu Baraka