The Quranic Paradigm For Wealth Distribution

Yasir Qadhi

Channel: Yasir Qadhi

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Luckily, in either mettam and obasan, who fell in love up bill I usually in Cheyenne Oh, hello Moodle kamisha had you to her due

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to asthma no

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to

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the story is well known we're not going to go there today. But the story is of course of a group of wealthy people who own the fancy garden. And they decided that one day they're gonna go and have, you know,

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fun in the garden, but they didn't want to give anything of the fruits to the poor, right? So Elia Quran, Allah yo Malika miskeen make sure that no miskeen comes so that we have to give him any money. They were very stingy about the wealth that they had. And this reality of the tension between wanting wealth and the tension between wanting to preserve wealth and also giving wealth. This is one of the standard motifs of the whole Koran, the concept of wealth, wealth accumulation and wealth management and wealth distribution. It is something that troubles every single one of us in the end of the day, we all love money. In the end of the day, we want money and the test of money and the

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trials of money is one of the greatest trials of this world. Allah subhana wa tada mentions in the Quran that he is the cobbled end of assets, the one who gives and the one who withholds Allah who are in our backup so tourists collimation demonia Shatta Wale, your Lord decides who to give this to and who not to give this to in Arab Baca. Yabba Soto risk so your Rob is the one who decides who to give the risk and who to keep it away from an Allah azza wa jal says in the Quran, whom Jaco Simona Rahmatullah big. Are they the ones in charge of distributing Allah that Allah Allah says, Are they the ones nanoka Sumner bainer, who marisha Thompson had to dunya we are the ones who distributed

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there. marisha marisha here means their careers marisha here means their methods of earning money nanoka some Nabina humare shut up and add to dunya Allah is the one saying we decided everyone's track, we decided everyone's way of earning money and how much money they're going to earn. We're the ones who have decided nanoka seminar Vayner Hummer h2 for hydrogen. Yeah, we're aware.

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And we raise some of them over others. We are the ones who decided the hierarchy. Why Leah Takeda?

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Sorry. Yeah. So that some could take advantage of others and use the services of others. Right. So so hurry here means from the screen, not from Seoul, Korea, which means to laugh or make fun of him for the items in the audience. factor has to move home Korean with the cursor, you used to make fun of them. That's what the cursor up over here, the attacker, the Barack

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Obama, so so Korea is different than Korea. So Korea here means so that you can utilize other people right? You can take advantage of other people a property says. So the rich need to take advantage of the knowledge of the poor, and the poor take advantage of the wealth of the rich, right. So if you are a multimillionaire, you still need to get your car fixed. You need to get your clothes tailored, you need to get your plumbing last week, we'll have to get our plumbing done, right? Doesn't matter how much money you have, you cannot fix your own faucets, can you? So the plumber comes to your house, right? This is Sophia over here. He needs you you need him. The both of you need each other.

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And Allah is saying, I am the one who decided I'm the one who did all of this variety. If all of you had the same you wouldn't be able to live. If all of you had the same talents, the same marisha the same risk society would collapse. So Allah subhanho wa Taala mentions it is from his other and his wisdom, and he knows what to give whom and he knows what is best for everybody. As Allah says in the Quran, one over salt Allah who responded Eva de lebo, in order for Allah were to give his risk to all of his Ubud if Allah to open up the door, and give you whatever what would happen level Whoa, Phil odd, they would have caused evil in this earth, they would have caused evil in this earth.

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Well, I can use zero the other in Maya, but Allah sends down because he knows he is the one in charge Maya Shah, he decides who gets what. So the Quran lays out for us a very simple reality that Allah knows who to give what and Allah knows who to withhold and how much to withhold now

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This leaves us with the other side of the equation, which is we don't know. Yes, Allah knows, but we don't know. So are we expected to sit back and do nothing? Are we expected to be content with whatever our situation is, and their responses. This is where the delicate balance comes in. And it is a delicate balance. There are two extremes on the one extreme, the secular mindset who doesn't believe in God, or even Muslims who don't have consciousness of Allah, they are greedy, and they have no ethical values, they have no ethical barriers, and they're only interested in maximizing. And on the other hand, you have those who say, Allah, if Allah wills I'm going to get if Allah

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wills, I won't get it. without doing anything to get to the goal. The Muslim is always between hope and fear, you will hope that you you're going to get you what you want, but you're fearful you will not get it, you put in the effort, but you put your trust in Allah subhanho wa Taala. And it is somewhat of a middle ground. Some would say a contradiction, but it's not a contradiction. Because outwardly, you don't know your other inwardly you accept your other outwardly you work and you put in the effort, you want the job, you better make sure you're qualified for it, you get the degree for it, you strive in your workplace for it, you want the promotion, you better make sure that your

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bosses know how qualified you are. So you put in the manpower you put in the effort, you put in all of the skills, but now suppose you don't get the promotion somebody else got it. That's where your inner eemaan kicks in. That's where your belief

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in neurofeedback, so tourists karimun Yasha. It was a last quarter that he got it and you didn't get it. So this is where we get to this fine balance and we have to at some level, except Allah is decreed now for how long do we accept, they give you example, you want to position a job? You keep on applying for it, you don't get it for how long do you keep on applying before you say you know what, it wasn't written for me. Our scholars say there is no hard and fast rule. But in reality, the movement them with Turkey, the one who is following the Shetty of Allah subhana wa Tada. It is as if his inner conscience tells him It is as if he gets a feeling that you know what, I really don't need

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this job anymore, I got a better job over here. You keep on striving, and you never give up. As long as you think that that is going to be for your favor. You never give up until you yourself start feeling inwardly that further. Let me give me an example. Suppose you wanted a job in I don't know, Google, whatever, like the dream company. Okay, there is no Google in Dallas. That's why I can give that example, right? Suppose you wanted the job in Google, you applied for that job, and you didn't get it. In the meantime, you got a job in, you know, a local company here. Okay, a year goes by. And in that year, you're disappointed I wanted the job in Google in that year. But guess what's going to

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happen slowly, but surely, life is gonna go Good for you. You're going to get accustomed to 100, our beautiful community, you will realize I don't want to move to California earthquakes, what not, I actually like it over here. And your own desire for that job is going to diminish, right? This is a sign of Allah, that you know what Allah knew what was best for you. Allah knew this was better for you and your own desire wanes away, it goes down. This is now you accept Allah. Suppose it doesn't go away. Suppose you're still interested. No problem, you keep on applying, and you keep on applying. And you keep on applying. Because there's no limit to desiring the job. However, deep down

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inside, there must still be an acceptance if you don't get it. And this is a beautiful balance that our religion, it tells us to be I call it halaal greedy, it's in my own term halaal greedy, you can be greedy for risk, but it must be an halaal way means what you try in a halal manner. And you accept Allah, that if you don't get it, right, that's the beauty of our Sharia. And in this story, going back to the story, and then we're done inshallah, in this story, as well, we learn one of the mechanisms, the story of the garden, we learn one of the mechanisms to preserve wealth, right? The reason why Allah destroyed the bulk of their wealth was because they wanted to be stingy. And they

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said, we're not going to give any money to any poor people. So Allah showed them I don't need this from you then right? And that's why in the story itself, they themselves regretted and they said in the cannavale mean, we made a mistake. And the the tone of the story indicates Allah gave them a second chance, and Allah gave them their wealth back so that they now know one of the means of wealth preservation in the Sharia is generosity. The more we give, the more our wealth is preserved. So we ask Allah xojo for risk, we ask Allah for his health, we desire risk, we strive for risk, and once we put in the effort, we accept Allah's decree and father, because he is the puppet and the

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bosses and he knows who to give what and we are content with the decree of Allah Jalla Jalla who inshallah will continue later on. With cinematic Rahmatullah here.

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He can

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he can