Note: The following transcript was generated using AI and may contain inaccuracies.
And Musa said to Allah, O Allah, accept this man's du'a.
Allah sent a revelation to Nabiullah Musa.
Allah said to him, This individual that you see begging Me, if this man lost his nafs begging Me—he's begging Me so much that he loses his nafs— and this man raised his hand to the sky until it reached the sky, I will not accept his du'a.
Nabiullah Musa said to Allah, Why will You not accept his du'a?
Allah said, and I want every single one of you who's listening to pay attention to the response of Allah Subhanahu wa Ta'ala.
أعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له. وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله، صلى الله عليه وسلم.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ.
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً، وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ، إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا، يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ، وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا.
أما بعد، فإن أصدق الحديث كتاب الله، وخير الهدي هدي محمد صلى الله عليه وسلم، وشر الأمور محدثاتها، وكل محدثة بدعة، وكل بدعة ضلالة، وكل ضلالة في النار، أما بعد.
Now, my brothers and sisters, the Prophet ﷺ, in a hadith which you can find in Sahih Muslim, on the authority of Abu Hurairah رضي الله تعالى عنه, and this hadith can also be found in the 40 Hadith of Al-Imam An-Nawawi رحمه الله تعالى.
The Prophet ﷺ said:
أَيُّهَا النَّاسُ، إِنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ، فَقَالَ تَعَالَىٰ: "يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ"، وَقَالَ تَعَالَىٰ: "يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ"
ثم ذكر الرجل، يطيل السفر، أشعث أغبر، يمد يديه إلى السماء، يقول: "يا رب، يا رب" ومطعمه حرام، ومشربه حرام، وملبسه حرام، وغُذِيَ بالحرام، فأنَّى يُستجاب لذلك؟
The Prophet ﷺ said in this hadith, "Ayyuha an-naas," O people, the Prophet is addressing us ﷺ, and here he is addressing us regarding a very important matter.
And this hadith, my brothers and sisters, is a hadithun azeemun saheehun— it's a hadith that is great and authentic.
This hadith, my brothers and sisters, focuses on a very important matter regarding the religion of Allah Subhanahu wa Ta'ala, and that is consuming halal and the dangers of consuming haram.
This hadith warns us about the consumption of haram and connects us to the importance of consuming halal and how it affects our du'a, and that it's one of the preventative factors that prevent our du'a from being accepted.
If you eat halal, Allah Subhanahu wa Ta'ala will accept your du'a, with other conditions, of course, that are required.
There's an athar that is mentioned:
أنَّ موسى عليه السلام مرَّ برجلٍ قائمٍ يدعو
Musa عليه السلام, the Prophet of Allah, passed by a man who was standing,
يدعو الله— He was begging Allah.
This man was begging Allah,
يمد يديه— He raised his hands up.
This man kept on begging,
يُلح في الدعاء ويُلِف فيه— He was begging persistently, over and over again.
Nabiullah Musa was looking at him for a very long time,
And he saw how this man was humbling himself before Allah,
Begging Him,
Requesting from Allah Subhanahu wa Ta'ala a certain thing.
Musa عليه السلام kept watching him for a long time.
Then Nabiullah Musa called upon his Lord, Allah Subhanahu wa Ta'ala.
And Musa عليه السلام said to Allah:
أمَا استجبتَ لهُ يا ربِّ؟
"O Allah, have You not accepted this man's du'a?"
Then, فأوحى الله جلت قدرته إلى موسى عليه السلام—
Allah sent a revelation to Nabiullah Musa.
And what did Allah say to Nabiullah Musa?
Allah said to him:
"إن هذا، لو تَلَفَّتْ نفسه في الدعاء"
"If this man lost his nafs in du'a,"
Meaning, if he begged Me so much that he lost himself in du'a,
"ومدَّ يديه إلى عنان السماء"
And this man raised his hands to the sky,
"حتى بلغت السماء"— It reached the sky.
الله سبحانه وتعالى said,
"ما استجبتُ لهُ"—
"I will not accept his du'a."
This man, even if he dies begging Me,
Because of how much he keeps begging Me,
Even if he dies while begging Me,
And he raises his hands so high,
Until they reach the sky,
"ما استجبتُ لهُ"—
"I will not accept his du'a."
فقال نبي الله موسى عليه السلام:
Then, Nabiullah Musa عليه السلام said to Allah:
"ولِمَ ذلكَ يا ربِّ؟"
"My Lord, why is that the case?"
"Why will You not accept his du'a?"
Allah Subhanahu wa Ta'ala said, and I want every single one of you who is listening—every single one of you—to pay attention to the response of Allah Subhanahu wa Ta'ala.
Allah said:
إِنَّ فِي بَطْنِهِ حَرَامٌ، أَمَا إِنَّ فِي بَطْنِهِ حَرَامٌ
"This man—in his stomach—is haram."
وَعَلَى ظَهْرِهِ وَفِي بَيْتِهِ حَرَامٌ
"And on his back, and in his house, this man is consumed and full of haram."
That's why our Prophet ﷺ stated in this hadith that I just recited at the beginning, in Sahih Muslim, in the hadith of Abu Huraira.
The Prophet ﷺ said:
"Ayyuha an-naas"—O people!
It's not a matter restricted to one or two people.
This hadith about Aklul Halal—eating halal and consuming halal—it's not a matter restricted to a particular group of people.
It's not only restricted to men or restricted only to women.
It's not an issue that's only connected or restricted to the rulers.
No!
And it's not something that's only restricted to society or the community.
It's actually a matter for every single person.
That's why the Prophet ﷺ said:
"Ayyuha an-naas!"
It's a qadhiya 'amma—a general matter.
لَا تَتَوَقَّفُ عِنْدَ حُدُودٍ
It does not stop at a boundary.
And it does not stop at a particular group of people.
So the Prophet ﷺ didn't just say "Ayyuha al-mu’minoon."
No!
This even applies to non-Muslims.
It applies to everybody.
"Ayyuha an-naas!"—O people!
إِنَّ اللَّهَ طَيِّبٌ
Allah is Tayyib—Allah is good—Subhanahu wa Ta'ala.
طَيِّبٌ فِي ذَاتِهِ
He is Tayyib in His essence—Subhanahu wa Ta'ala.
طَيِّبٌ فِي صِفَاتِهِ
He is Tayyib in His characteristics and attributes.
طَيِّبٌ فِي أَفْعَالِهِ
He is Tayyib in His actions—Subhanahu wa Ta'ala.
لَا يَقْبَلُ إِلَّا طَيِّبًا
And because of that, He does not accept anything except that which is Tayyib (good).
That's all He will accept.
لَا يَقْبَلُ إِلَّا طَيِّبًا
And the thing that is Tayyib has to be:
طَيِّبٌ فِي ذَاتِهِ—Good in its essence.
طَيِّبٌ فِي وَصْفِهِ—Good in its description.
Allah is Tayyib—Subhanahu wa Ta'ala.
مُنَزَّهٌ عَنْ كُلِّ نَقْصٍ
He is exalted from all deficiencies and shortcomings—Subhanahu wa Ta'ala.
مَوْصُوفٌ بِكُلِّ كَمَالٍ
He is described with all perfection—Subhanahu wa Ta'ala.
إِنَّ اللَّهَ طَيِّبٌ، لَا يَقْبَلُ إِلَّا طَيِّبًا
He will only accept that which is good.
My brothers and sisters,
Allah categorised—Subhanahu wa Ta'ala—the land.
And He categorised the land into good and bad—Subhanahu wa Ta'ala.
So there is no third category.
There are only two categories.
It is either Tayyib or it is Khabeeth.
قَالَ تَعَالَىٰ فِي سُورَةِ الأَعْرَافِ
"وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ، وَالَّذِي خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا"
Allah divided—Qasama Rabbul 'Izzah—the lands into Tayyib and Khabeeth—good and bad.
"وَالْبَلَدُ الطَّيِّبُ"—The land which is good,
"يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ"
It produces vegetation and fruits by the permission of Allah Subhanahu wa Ta'ala.
And that which is filthy—
"وَالَّذِي خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا"
The land that is filthy will only produce that which is filthy.
And this is not restricted to the land.
No!
The people are also like that.
There are people who are Tayyib.
And there are people who are Khabeeth.
Just like the land.
Why?
Because we were created from the substance of this land.
Allah Subhanahu wa Ta'ala says in Surah An-Nur:
"الْخَبِيثَاتُ لِلْخَبِيثِينَ، وَالْخَبِيثُونَ لِلْخَبِيثَاتِ، وَالطَّيِّبَاتُ لِلطَّيِّبِينَ، وَالطَّيِّبُونَ لِلطَّيِّبَاتِ"
"Al-Khabithaatu lil-Khabithin"—The filthy women are for the filthy men.
"والخَبِيثُونَ لِلْخَبِيثَاتِ"—The filthy are for the filthy, men and women—for each other.
"والطَّيِّبَاتُ لِلطَّيِّبِينَ، وَالطَّيِّبُونَ لِلطَّيِّبَاتِ"
The men who are good are for the women who are good.
And the women who are good are for the men who are good.
They are for each other.
The filthy man is for the filthy woman.
And the filthy woman is for the filthy man.
So the land is two categories.
And the people are two categories.
The people are either Tayyib or Khabeeth.
And the earth and the land is what?
A bilad that is tayyib and a bilad that is khabith—Allah categorized speech into good and bad, just as He categorized land into good and bad, people into good and bad, and speech into good and bad.
Qala Ta'ala—Allah says, Subhanahu wa Ta'ala, in Surah Al-A’raf:
وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضْعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ
The role of the Prophet ﷺ—how did Allah describe him? يُحِلُّ لَهُمُ الطَّيِّبَاتِ
He made halal for them that which is good. Allahumma barik.
Now, good in terms of what? Good in terms of the land—not every land produces good.
Insha’Allah Ta'ala, in this episode, I will not be speaking about ahkam (rulings) related to people’s actions. What do I mean by that? I mean the jobs that people do—what jobs are halal and what jobs are haram. I will come to that.
This is a muqaddimah—an introduction to that topic, which will be discussed soon, Insha’Allah Ta'ala.
In an upcoming episode, I will be discussing ahkam related to people’s jobs. I will provide principles that you can memorize, learn, and hold on to, which will enable you to determine if any job offer you receive is halal or haram.
You won’t need anyone to tell you, “This job is halal” or “This job is haram.” Instead, you will examine the criteria that make a job halal or haram.
If it meets the criteria of a halal job, then Insha’Allah, go ahead and apply for it. May Allah put barakah in it for you.
If it doesn’t meet those criteria—if it doesn’t align with the conditions derived from the Qur’an and Sunnah, وَبِمَا كَانَ عَلَيْهِ سَلَفُ الصَّالِحِ, then leave it, avoid it, and stay away from it.
We will also discuss matters of اختلاف (differences of opinion) and gray areas. Bi-idhnillah Al-Karim, I will cover that as well.
Not only will I discuss jobs—what kind of job you should seek and what you should avoid—but I will also talk about businesses, which are different from jobs.
بُيُوعُ، أَحْكَامُ الْبُيُوعِ، حَلَالًا وَحَرَامًا
What can I buy? What can I sell?
I am a businessman, I am in trading, I am engaged in business—what is halal, and what is haram?
Bi-idhnillah Al-Karim, we will explore this topic in more detail.
The Importance of What You Consume
Today, I want to talk about how important it is to look at what you consume.
What are you consuming? What are you taking in?
We have already established that the Prophet ﷺ—his description given by Allah in Surah Al-A'raf—is:
وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ
That the Prophet ﷺ makes halal for them that which is good.
وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثِ
And he makes haram for them that which is filthy.
Now, from what we have just learned, you already know that the Prophet ﷺ prohibited them from filthy lands. He told them to stay away from them.
We will come back to this Insha’Allah Ta'ala—remember this point.
When we discuss types of rizq (sustenance), not in this episode but in the upcoming ones, we will categorize what comes from the earth.
Some of it is halal, and some of it is haram.
The earth does not produce only good things.
For example, weed comes from the earth—it intoxicates the mind and is not permissible.
But what else does the earth produce? It produces that which is good—fruits, vegetation, and other healthy and beneficial things.
We will be discussing this Insha’Allah Ta'ala.
Not only that, but we will also talk about rizq—what is its source?
Where does all rizq trace back to?
Because all these other things we see are branches, but there are fundamental types of rizq that are essential.
We will explore this in great detail, Insha’Allah Ta'ala.
The Believer and Tayyib
For now, I want you to understand that the Messenger ﷺ was described as someone who makes halal what is good.
This applies to land, speech, and people.
He commanded us to stay with good people.
He encouraged us to speak good words, hold on to good speech, and choose good companions.
وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثِ
And the opposite is true. He prohibited people from indulging in khabith—filthy and impure things.
The Prophet ﷺ in the Qur’an
Allah ﷻ says about the Prophet ﷺ:
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ
Those who follow the Messenger, the unlettered Prophet, whom they find written about in the Torah and the Injeel,
He commands them with good and forbids them from evil.
He makes halal for them that which is pure, and he makes haram for them that which is filthy.
He relieves them of their burdens and the shackles that were upon them.
(Surah Al-A'raf: 157)
The Believers Are Tayyiboon
What description did Allah give to the believers?
They are Tayyiboon—pure and good.
Allah Ta'ala describes them in the Qur'an:
سَلَامٌ عَلَيْكُمْ طِبْتُمْ
Salamun ‘Alaykum, Tib'tum
(“Peace be upon you, for you were pure and good.”)
Because the believer spends his entire life seeking Tayyib—good speech, good sustenance, good companionship, and consuming only that which is pure.
Allahu Akbar.
That is why, when Allah takes the soul of a believer, the angels say:
يَا أَيَّتُهَا النَّفْسُ الطَّيِّبَةِ
(“O you pure soul…”)
Another wording states:
أَيَّتُهَا النَّفْسُ الطَّيِّبَةِ كَانَتْ فِي الْجَسَدِ الطَّيِّبِ
(“O pure soul, that was in a pure body.”)
The Prophet ﷺ said:
يَا أَيَّتُهَا النَّفْسُ الطَّيِّبَةِ
(“O you noble soul…”)
When this pure believer visits his brother, who is also Tayyib, the angels say to him:
طِبْتَ وَطَابَ مَمْشَاكَ وَتَبَوَّأْتَ مِنَ الْجَنَّةِ مَنْزِلًا
(“You are pure, your footsteps are pure, and you have attained a home in Jannah.”)
The famous hadith that Imam At-Tirmidhi narrated in his Jamiʿ. He narrated it in his Jamiʿ, أَبْوَابُ الْبِرِّ وَالصِّلَةِ. He narrated it in باب ما جاء في زيارة الإخوان. Ibn Majah narrated it in his Sunan, كتاب الجنائز, from the hadith of أبي هريرة.
Imam At-Tirmidhi actually said: "هذا حديث حسن غريب". And he said أبو سنان, his name is عيسى بن سنان, and he narrated it from حماد بن سلمة, etc.
على كل حال, الإمام الألباني رحمه الله authenticated this hadith in his famous كتاب صحيح الترغيب والترهيب رحمه الله تعالى. He authenticated it.
So that's what I want you to remember when you hear:
"إن الله طيب لا يقبل إلا طيب"
And that's why Allah accepts the soul who is طيب, who consumes طيب, who associates himself with people who are طيب. That's the person Allah accepts.
You get it now, brothers?
"إن الله طيب لا يقبل إلا طيب وإن الله أمر المؤمنين بما أمر به المرسلين"
And the hadith says Allah commanded the believers with what He commanded the messengers.
So let's get this right—what Allah commanded the believers is also what He commanded the messengers.
إي نعم!
إذن, this issue is عام شامل بلا فوارق. It's a matter that is general. It's a matter that is for everybody. It's not restricted to one particular person.
That's why Allah said in the Qur'an, سورة المؤمنون:
"يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا"
O messengers, consume good.
الله أكبر!
"كُلُوا مِنَ الطَّيِّبَاتِ"—Prophets and messengers were commanded to consume good. "وَاعْمَلُوا صَالِحًا"—And do righteous deeds.
The prophets and messengers were the greatest people to have ever walked on this earth. They were told to consume halal. They were told to consume good. And they were told to stay away from what?
"وَاعْمَلُوا صَالِحًا"—And they were also told to do good deeds.
And Allah commanded the believers the same thing. They were also told to consume halal.
Then the Prophet told us a story of a man so the matter becomes clearer to you.
That this issue is not right.
He told you a story of a man:
"الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ يَا رَبِّ"
This man, he's a traveler. He's traveling, so he's a مسافر.
Not only is he a traveler—أَشْعَثَ أَغْبَرَ—the dust is on him. His beard is dusty. He looks very, very, very worn out and tired. The traveling has taken its toll on him. And his appearance is not clean because he's a traveler.
يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ—He's raising his hands to the sky because that's where Allah is, above His throne. He's calling on to his Creator.
That's دليل that Allah is above His throne, سبحانه وتعالى.
يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ—He's raising his hands to his Lord تبارك وتعالى.
"يَا رَبِّ يَا رَبِّ"—He's saying, My Lord, my Lord.
My brothers and sisters, this man actually came with what the scholars call دواعِ الإجابة.
This man has come with فَأَتَى بِأُمُورٍ هِيَ مِن دَوَاعِ الْإِجَابَةِ—the means for his duʿāʾ to be accepted.
ومع ذلك, his duʿāʾ is not accepted!
1️⃣ First Factor: He is a traveler
"يُطِيلُ السَّفَرَ"—He's a traveler.
And we know from the famous hadith that the Prophet ﷺ told us:
"وَمِنَ الثَّلَاثَةِ الَّذِينَ لَا تُرَدُّ دَعْوَتُهُمْ"
Three people's duʿāʾ is not rejected.
And one of them is:
"المسافر حتى يعود"
The traveler until he returns back to his place of residency—his duʿāʾ is accepted.
Number one: There's a factor in his favor that increases his chances of his duʿāʾ being accepted. What is that? That he's a traveler.
Number two: "يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ"
This man is very dusty. He's tired. The honor and arrogance are not there. He's humbled. And that's one of the reasons for his duʿāʾ to be accepted.
That's one of the reasons for anyone's duʿāʾ to be accepted.
Do you remember the hadith about the people who will be on ʿArafah on Yawm al-Qiyāmah?
They're going to be on top of the land of ʿArafah, having come there on that day.
وَإِنَّ اللَّهَ يُبَاهِي بِهِمُ الْمَلَائِكَةَ
When Allah boasts about them to the angels.
And what do the angels say?
"أُنظُرُوا إِلَىٰ عِبَادِي هَٰؤُلَاءِ شُعْثًا غُبْرًا"
When Allah Taʿālā tells His angels:
"Look at My slaves! Look at My slaves! They have come..."
"شُعْثًا غُبْرًا"—dusty and disheveled.
What characteristics does this man have?
"أَشْعَثَ أَغْبَرَ" = "شُعْثًا غُبْرًا"
Look at the people of ʿArafah—they're standing there, dusty, humbled.
Some scholars said:
"يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ" means this man has مَذَلَّةٌ لِجَانِبِ اللَّهِ تَبَارَكَ وَتَعَالَى.
He's humbled himself for Allah.
He's also humbled by the circumstances.
And it's the same as what I just mentioned in the hadith of the people of ʿArafah.
يَوْمُ عَرَفَهُ وَعَلَىٰ صَعِيدِ عَرَفَاتِ
And on top of that, what else does he have at his disposal?
What other advantage does he have that increases the chances of his duʿāʾ being accepted?
Number three:
"يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ"
The man is raising his hands.
And we know the famous hadith that Imam Abu Dawood narrated, and At-Tirmidhi and Ibn Majah and others also narrated, that the Prophet ﷺ said:
"إِنَّ اللَّهَ حَيِيٌّ كَرِيمٌ يَسْتَحِي إِذَا رَفَعَ الرَّجُلُ إِلَيْهِ يَدَيْهِ أَنْ يَرُدَّهُمَا صِفْرًا خَائِبَتَيْنِ"
Allah is shy. Allah is generous.
Allah is what? حَيِيٌّ كَرِيمٌ!
Allah is shy and generous, Subḥānahu wa Taʿālā.
And do you know what He is shy about?
He is shy that His slave raises his hands, asking Him for something, and then Allah Tabāraka wa Taʿālā rejects him.
"أَنْ يَرُدَّهُمَا صِفْرًا خَائِبَتَيْنِ"
That the slave is rejected and not given what he asked for.
This man raised his hands in duʿāʾ.
Not only that, my brothers and sisters...
This man also said:
"يَا رَبِّ يَا رَبِّ"
And anyone who reads and recites the Qur’an knows the power of repeating:
"يَا رَبِّ يَا رَبِّ"
This man يُكَرِّرُهَا—he keeps repeating it.
يَتَذَلَّلُ بِهَا إِلَى اللَّهِ جَلَّتْ قُدْرَتُهُ
He's humbling himself before Allah Tabāraka wa Taʿālā.
And this is also one of the things that is من دواع إجابة الدعاء—one of the reasons a person's duʿāʾ gets accepted.
Because we know that the duʿāʾ the Prophet ﷺ taught us—what is it filled with?
"يَا رَبِّ يَا رَبِّ"
Not only that, anyone who reads the Qur'an knows:
In Sūrat Āl ʿImrān, what do we find?
"الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ"
What do they say?
"رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ"
رَبَّنَا رَبَّنَا رَبَّنَا رَبَّنَا رَبَّنَا رَبَّنَا
Again and again—Rabbanā!
And what did Allah say after that?
Allah says: We accepted their call and their begging.
So saying "يَا رَبِّ" is one of the reasons for duʿāʾ to be accepted.
But despite all of that...
Why was this man's duʿāʾ not accepted?
The reason is in the last part of the hadith.
Because of the description the Prophet ﷺ gave us:
"وَمَطْعَمُهُ حَرَامٌ" This man ate ḥarām.
"وَمَشْرَبُهُ حَرَامٌ" He drank ḥarām.
"وَمَلْبَسُهُ حَرَامٌ" His clothing was ḥarām.
"وَغُذِيَ بِالْحَرَامِ" This man was nourished upon ḥarām.
فَأَنَّىٰ
What does "فَأَنَّىٰ" mean?
It means "فَكَيْفَ"—so how?
How can this man’s du'a be accepted? How? He eats haram, drinks haram, clothes himself with haram, and raises himself, his children, and those around him with haram.
فَأَنَّى يُسْتَجَابُ لِذَٰلِكَ
So, my brothers and sisters, from this, we learn:
أَكْلُ الحَرَامُ يُثْمِرُ هَذَا الثَّمَرَ الْخَبِيثُ
This filthy thing that you nurtured yourself with and consumed has only produced that which is filthy.
وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ وَالَّذِي خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا
That's why it's produced, it's filthy. Was it produced? It is produced that your du'a won't be accepted. Or how can your du'a even be accepted? That's what it produced for you. Not only has it produced that for you, but the Day of Judgment.
عَبْدِ ابْنُ حُمَيْدِ narrated in المُنتَقَم مِن مُسْنَدِهِ, as it's narrated in there. البَزَار narrated it. أَبُو يَعْلَى in his Musnad. الطَّبَرَانِي in his Awsat.
On the authority of زَيْدِ ابْنُ أَرْقَمِ from أَبِي بَكَرِ الصِّدِّيقِ, who said:
"I heard the Prophet ﷺ say:
إِنَّ اللَّهَ حَرَّمَ عَلَى الْجَنَّةِ جَسَدًا غُذِيَ بِحَرَامٍ
Another wording of the hadith says:
لَا يَدْخُلُ الْجَنَّةَ جَسَدٌ غُذِيَ مِنَ الْحَرَامِ
Another wording of the hadith says:
إِنَّ اللَّهَ حَرَّمَ عَلَى الْجَنَّةِ كُلَّ لَحْمٍ نَبَتَ مِن سُحْتٍ
Anybody who consumes haram, Jannah is haram for him.
That's what the hadith says.
Anyone who consumes haram, Jannah is haram for him.
Another wording of the hadith says:
كُلُّ لَحْمٍ نَبَتَ مِن سُحْتٍ فَالنَّارُ بِهِ أَوْلَى
Anybody who nurtures his body with haram, the Fire has a right over you.
فَالنَّارُ أَوْلَى بِهِ
That wording Imam al-Tirmidhi narrated from كعبي بن عجرة رضي الله تعالى عنه, and Shaykh al-Albani, may Allah have mercy on him, authenticated it in his book صحيحة الغيبة.
That's the problem with this man.
The problem with this man is:
مَطْعَمُهُ حَرَامٌ—his food is haram. وَمَشْرَبُهُ حَرَامٌ—his drink is haram. وَمَلْبَسُهُ حَرَامٌ—his clothing is haram. وَغُذِيَ بِالْحَرَامِ—he was nurtured upon haram.
If you look at the word that the Prophet ﷺ used here, he said:
وَغُذِيَ
غُذِيَ is مَبْنِيٌ لِمَا لَمْ يُسَمَّ فَاعِلُهُ—it is مَبْنِيٌ لِلْمَجْهُولِ.
Meaning:
فَهُوَ يُغَذَّى—haram was brought to him by someone.
يَعْنِي فَهُوَ يُغَذَّى يَقُومُ غَيْرُهُ بِتَغْذِيَتِهِ—someone else came and fed him this haram.
He was nurtured upon haram. The mother was eating haram. Children were being raised with haram. She was bringing haram income. The father was bringing haram income. And they were trying to nurture their children upon this.
So, what do you expect this is going to produce?
What do you think it's going to produce?
It's going to produce nothing except filth and evil. That's what it's going to produce.
There's a hadith that the scholars dispute its authenticity. A large number of scholars are of the opinion that this hadith is da'eef, and I am more inclined to that.
In this hadith, Abdullah ibn Abbas is saying that the Prophet ﷺ has said:
أَمَا تُلِيَ عِنْدَ النَّبِيِّ ﷺ قَوْلُهُ تَعَالَى
That this verse was recited to the Prophet ﷺ:
يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا
Sa'ad ibn Abi Waqqas, he’s too lucky, said:
يَا رَسُولَ اللَّهِ أُدْعُ اللَّهَ أَنْ يَجْعَلَنِي مُسْتَجَابَ الدَّعْوَةِ
He said: "O Messenger of Allah, ask Allah for me to make me someone whose du'a is accepted."
أُدْعُ اللَّهَ أَنْ يَجْعَلَنِي مُسْتَجَابَ الدَّعْوَةِ
"Supplicate to Allah Ta'ala that He makes me someone whose du'a is accepted."
Then the Prophet ﷺ, in this hadith, said:
يَا سَعْدُ أَطِبْ مَطْعَمَكَ تَكُنْ مُسْتَجَابَ الدَّعْوَةِ
The Prophet ﷺ said to him in this hadith as it is said:
يَا سَعْدُ أَطِبْ مَطْعَمَكَ تَكُنْ مُسْتَجَابَ الدَّعْوَةِ
"You be someone whose du'a is accepted."
وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّ الْعَبْدَ لَيَقْذِفُ اللُّقْمَةَ الْحَرَامَ فِي جَوْفِهِ مَا يُتَقَبَّلُ مِنْهُ عَمَلُ أَرْبَعِينَ يَوْمًا
وَكُلُّ لَحْمٍ نَبَتَ مِنْ حَرَامٍ وَالرِّبَا فَالنَّارُ أَوْلَى بِهِ
The Prophet ﷺ said in this hadith as they say:
إِنَّ الْعَبْدَ لَيَقْذِفُ اللُّقْمَةَ—a person will throw a food in his mouth which is haram, and he will place it into his stomach.
مَا يُتَقَبَّلُ مِنْهُ عَمَلُ أَرْبَعِينَ يَوْمًا—his actions will not be accepted for forty days.
وَكُلُّ لَحْمٍ نَبَتَ مِنْ حَرَامٍ وَالرِّبَا فَالنَّارُ أَوْلَى بِهِ
The Hellfire has a right over you.
So, وَغُذِيَ بِالْحَرَامِ, what does this show you?
The responsibility of the woman and the husband is that they don't bring to their children that which is haram.
If you look at the early generation, the righteous woman—if a man wanted to marry her, or she got married to the man, and he was her husband—if the man wanted to marry her, she would say:
اتَّقِ اللَّهَ
"Don't marry me if you are a person who consumes haram."
And if he marries her and she becomes his wife, she would say to him every day before he leaves to get them rizq:
اتَّقِ اللَّهَ فِينَا
"Fear Allah in our affairs."
وَلَا تُطْعِمْنَا إِلَّا مِنْ حَلَالٍ
"Do not give us except that which is halal."
فَإِنَّا نَصْبِرُ عَلَى الْجُوعِ وَالْعَطَشِ وَلَا نَصْبِرُ عَلَى حَرِّ النَّارِ
"We can be patient with hunger and thirst, but we cannot tolerate the heat of Jahannam."
We can't, it's too hot
That's what the righteous women would say.
وَكَانَتِ الْمَرْأَةُ الصَّالِحَةُ فِي صَدْرِ الْأُمَّةِ إِذَا أَرَادَ زَوْجُهَا أَن يَخْرُجَ لِكَسْبِ الرِّزْقِ فِي الصَّبَاحِ تَعَلَّقَتْ بِثِيَابِهِ
She would hold on to his cloth or his clothing, and this is what she would say to him:
اتَّقِ اللَّهَ فِي نَافِرِ اللَّهِ
"In our regards, and do not provide us except from that which is halal."
وَلَا تُطْعِمْنَا إِلَّا مِنْ حَلَالٍ
"For indeed, we can be patient with hunger and thirst, but we cannot endure the heat of Jahannam."
فَإِنَّا نَصْبِرُ عَلَى الْجُوعِ وَالْعَطَشِ وَلَا نَصْبِرُ عَلَى حَرِّ النَّارِ
That's what they would say—the righteous women. They would not aid their husbands in haram.
My brothers and sisters, اللَّهُ تَبَارَكَ وَتَعَالَى is طَيِّبٌ and does not accept except that which is طَيِّبٌ.
اللَّهُ جَلَّ قَدْرَتُهُ—He did not make it difficult for you to attain halal. No! Allah did not make it difficult for you to attain halal.
Some people make it seem like they can't find halal, so they are "forced" to go for haram. Wallahi, that's not the case. Allah did not make it difficult for the believer or for any human being to attain halal—He didn't, سُبْحَانَهُ وَتَعَالَى.
But Shaytan beautifies haram for you and makes it seem easy. In reality, it's not! Actually, your rizq is written for you—halal rizq is written for you. But people are going for haram.
There is a hadith that Abu Nu'aym narrated in his Hilya with an authentic chain (إِسْنَادٌ صُحِيحٌ), from Abu Umamah رضي الله عنه, that the Prophet ﷺ said:
إِنَّ رُوحَ الْقُدُوسِ—meaning جبريل—he said:
نَفَثَ فِي رُوعِي
النَّفْثُ in Arabic language is to blow without saliva coming out of your mouth. It is what we do when reciting Quran over something—we blow gently, without saliva.
النَّفْثُ is something above breathing and below spitting—saliva does not come out, nor is it just a simple breath.
Jibreel did that to me, the Prophet ﷺ said.
إِنَّ رُوحَ الْقُدُوسِ نَفَثَ فِي رُوعِي
What does it mean?
نَفَثَ فِي رُوعِي means في نفسي وفؤادي وخاطري—he blew into my soul, my heart, and my mind.
This was a form of revelation—how it used to descend.
What did he blow?
أَنَّ نَفْسًا لَنْ تَمُوتَ حَتَّى تَسْتَكْمِلَ أَجَلَهَا
"A soul will not die until it completes the rizq that was written for it."
وَتَسْتَوْعِبَ رِزْقَهَا
"You will not die until you consume every bit of rizq that was written for you."
So, the Prophet ﷺ said:
فَاتَّقُوا اللَّهَ وَأَجْمِلُوا فِي الطَّلَبِ
"Fear Allah and seek your rizq in a beautiful way."
فَإِنَّ مَا عِنْدَ اللَّهِ لَا يُنَالُ إِلَّا فِي طَاعَتِهِ
"What is with Allah cannot be attained except through His obedience."
Do not let your rizq being delayed—don't let the fact that your provision is coming slowly, that it's not arriving immediately—push you towards seeking it through sin.
وَلَا يَحْمِلَنَّ أَحَدَكُمْ اسْتِبْطَاءُ الرِّزْقِ أَنْ يَطْلُبَهُ بِمَعْصِيَةِ اللَّهِ
"Do not let the delay of your rizq cause you to seek it through disobedience to Allah."
Why?
فَإِنَّ مَا عِنْدَ اللَّهِ لَا يُنَالُ إِلَّا فِي طَاعَتِهِ
"Because what is with Allah cannot be attained except through obeying Him."
The Prophet ﷺ did not say فَاتَّقُوا اللَّهَ وَتَرَفَّقُوا He did not say فَاتَّقُوا اللَّهَ وَتَرَيَّثُوا
Rather, he said:
فَاتَّقُوا اللَّهَ وَأَجْمِلُوا فِي الطَّلَبِ
Why?
Because أَجْمِلُوا and تَجَمَّلُوا means to come with something in an orderly, good, and beautiful way.
Don't be hasty—عَجَلَة—don't jump at things immediately.
Your rizq, إن شاء الله تعالى, will come to you.
There was a righteous man from the تابعين, Abu Muslim Al-Khawlani (عبد الله بن ثوب), رحمه الله تعالى.
One day, his wife said to him:
يَا أَبَا مُسْلِمَ مَا عِنْدَنَا دَقِيقٌ
"O Abu Muslim, we have no flour."
فَنَفِدَ الدَّقِيقُ فَلَا دَقِيقَ
"The flour has run out; we have none."
So, she said:
فَاشْتَرِ لَنَا دَقِيقًا
"Go and buy flour for us."
He asked:
هَلْ عِنْدَكُمْ شَيْءٌ
"Do you have any money?"
She said:
نَعَمْ، هَذَا دِيْنَارٌ
"Yes, here is a dinar."
So, she gave him the dinar and also gave him a جِرَاب (a container) to place the flour in.
He went to the flour seller. On the way, a poor man saw him and followed him, saying:
يَا أَبَا مُسْلِمَ تَصَدَّقْ عَلَيَّ
"O Abu Muslim, give me sadaqah!"
At first, Abu Muslim ignored him, but the man persisted, calling after him.
Eventually, Abu Muslim, رحمه الله, took the dinar and gave it to the poor man.
Now, he had no money to buy flour. He walked back home carrying the جِرَاب, which was empty.
On the way, he passed by some carpenters and filled the جِرَاب with wood and sand to make it look full.
When he reached home, he placed it in the corner and did not look at it—he knew it was filled with nothing but wood and sand.
Later, his wife went to the جِرَاب and found it filled with دَقِيقٌ حُوَّارِي—high-quality flour!
She used it to bake bread and prepare food.
When she brought the meal to Abu Muslim, he asked:
مِنْ أَيْنَ لَكِ هَذَا؟
"Where did you get this from?"
She reminded him:
"You bought it!"
Upon hearing this, he began eating and crying at the same time.
This story is recorded by Al-Khatib Al-Baghdadi in Kitab Al-Zuhd and by Ibn Asakir in Tariq Dimashq with an authentic chain (إِسْنَادٌ صَحِيحٌ).
The Dakeeq al-Huwari is a high-quality type of ...
One point, my brothers and sisters, from the story is that your rizq will come to you, whether you run or not.
And, my brothers and sisters, the halal is clear, and the haram is clear. And Imam Al-Bukhari has written in Sahih, on the authority of Saeed Al-Khudri (رضي الله عنه), the Prophet (ﷺ) said:
يوشك أن يكون خير مال المسلم غنم يتبع بها شعف الجبال ومواقع القطر يفر بدينه من الفتن
The Prophet (ﷺ) said يوشك, what is the meaning of يوشك? It means the time has come close.
أن يكون خير مال المسلم غنم—that the best form of wealth of a Muslim is going to be الغنم.
جنس, the word الغنم here is اسم جنس, and it applies to الذكور والإناث—whether the sheep, goat, or the male, it doesn't matter.
يعني يوشك أن يكون خير مال المسلم غنم—goats or sheep.
يتبع بها شعف الجبال—where he's going to look after them.
شعف الجبال—شعف الجبال means رؤوس الجبال, on the top, the hilltops.
ومواقع القطر—and the places where the rain comes down, which is بطون الأودية, which are the valleys.
Why is he there with his goat, climbing mountains?
ويفر بدينه من الفتن—he's running away with his religion, from fitnah.
This is يوشك, meaning اقترب, the time has come close.
That was the time of the Prophet (ﷺ).
This man is running away. The reason why he's gone back to goats and livestock is because the money has now become haram.
This is his way to protect himself.
My brothers and sisters, a lot of people already know, when they ask you questions, that this thing is haram.
They ask you when they say, "Is it halal or haram?"
And the Prophet (ﷺ) told us, حديث صحيح مسلم:
المسلم نويتني الصحيح, on the authority of نواس بن سمعان:
البر حسن الخلق والإثم ما حاك في صدرك وكرهت أن يطلع عليه الناس
That sin, الإثم, is ما حاك في صدرك—it's the thing that keeps coming back in your mind.
It's the thought that keeps circulating in your mind—is it halal, is it haram?
وكرهت أن يطلع عليه الناس—and you don't like people seeing you do it.
يعني ما حاك means تردد, you're not settled with it في صدرك.
وكرهت أن—you don't even like people seeing you do this.
This is a sign that this thing is haram.
Man, it's a sign that this thing is haram.
So remember this, my brothers and sisters.
You already know—a lot of you, when you're coming to the shaykh, no one comes to the shaykh and says, "Shaykh, is water halal?"
And no one comes to the shaykh and says, "Shaykh, is this بيع عشاف?"—well-known.
He won't say, "Is it halal?" He asks this one because he knows something about it.
ولذلك the Prophet (ﷺ) told us:
إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ
What does it mean? That the halal is بيِّن—meaning واضح بذاته.
It's clear in and of itself.
How?
وَإِنَّ الْحَرَامَ بَيِّنٌ—and the haram is بيِّن.
It's clear, well known.
Some things are محرم لذاته—they're haram in and of themselves, and they will only be permitted for you للضرورة—when there's a necessity.
Because this thing is محرم لذاته, it gets permitted in the time of ضرورة.
And some things are محرم لغيره—they're not haram in and of themselves, but they became haram because they lead to something haram.
Also سد للذريعة—it's going to lead to something bad.
So that's why it's been prohibited.
That one gets permitted عند الحاجة—when there's a حاجة for it.
For example:
البول والخنزير والخمر—all of these are محرم لذاته.
They're haram in and of themselves.
لكن there are some بيع which are محرم لغيره.
They're haram because of what they're going to lead to.
Are we all together, brothers?
We're going to talk about this all, insha'Allah.
الحلال بيِّن والحرام بيِّن.
And, insha'Allah, we're going to have an episode where we're going to talk about the أحكام of halal and haram.
And also, how important it is for you to know and study these things before you embark on buying and selling.
We're going to talk about that, insha'Allah.
Also, the Prophet (ﷺ) said in a hadith:
فَاسْتَفْتِ قَلْبَكَ وَإِنْ أَفْتَاكَ الْمُفْتُونَ
And a lot of people, their nafs can already tell them that this thing is not right.
Something is not right about this.
Because remember, Allah (تبارك وتعالى) said:
فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ
Fitrah is there.
And, my brothers and sisters, one of the things that people have indulged in is riba.
Allah (تبارك وتعالى) mentions in the Quran, Surah Al-Baqarah:
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَىٰ إِنْ كُنْتُمْ مُؤْمِنِينَ فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ
You are in war with Allah (تبارك وتعالى):
فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ
The scholars of tafsir, when it comes to فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ, mention two madhhabs in how they explain it.
Scholars mention مذهبان لأهل العلم من المفسرين.
What does it mean فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ?
Some say:
لَوْ أَنَّ قَرِيَّةً مِنَ الْقُرَىٰ أَصَرَّتْ عَلَىٰ أَكْلِ الرِّبَىٰ—if a particular village or land is persistent in consuming riba, and the imam made it haram for them, prohibiting it,
فَلَمْ تَنْتَهِ—but they did not stop,
فَإِنَّ الْإِمَامَ يُحَارِبُ تِلْكَ الْقَرْيَةَ—then the ruler, the imam, has the right to wage war on them.
Some of the scholars said that فَأَذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ—that's what they said—that if the ruler sees a group of people consuming رِبَىٰ, and they are persistent upon consuming رِبَىٰ, and they don't stay away from it after he has told them that this is رِبَىٰ and that it is what Allah has prohibited, then he has the right from Allah to فَأَذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ—wage war on them.
That's one view of the scholars of tafsir—that's what they said.
And the second view of the scholars of tafsir is that what it means is فَأَذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ—it's actually more than just a ruler; it's actually a war with Allah.
أَنَّ الْحَرْبَ مِنَ اللَّهِ رَبِّ الْعَالَمِينَ—that Allah is the one waging war on you now, the one who is consuming رِبَىٰ.
And how is it that Allah is going to wage war on you?
حَرْبًا بِنَزْعِ الْبَرَكَةِ—Allah will remove from you بَرَكَة—the barakah in the rizq that you have. He will remove it from you سُبْحَانَهُ وَتَعَالَىٰ.
Allah will place in front of you obstacles after obstacles.
Allah will place in your chest and your heart القَلَقَ وَالْمَخَافَةَ وَالاضْطِرَابَ—you'll be a person who is nervous, scared, and terrified.
نعم, you'll be in sadness after sadness after sadness.
That's in the dunya.
And as for the قَبْر, when you go to the grave, then we have the famous حديث:
رضي الله عنه حديث المنام الطويل.
What did the Prophet (ﷺ) mention?
رَأَى الرَّجُلُ السَّابِحَ فِي نَهْرِ الدَّمِ
The Prophet (ﷺ) saw a man swimming in a river of blood.
رَأَى الرَّجُلُ السَّابِحَ فِي نَهْرِ الدَّمِ، حِجَارَةٌ
He is swimming, and then فَيَسْبَحُ السَّابِحُ مَا شَاءَ، ثُمَّ يَأْتِي فَاغِرًا فَاهُ
He swims as much as he wants, then he comes with his mouth open—
يَعْنِي فَاتِحًا فَمَهُ
Then the one who is standing on the shore throws a stone into his mouth—
فَيُلْقِمَهُ الْوَاقِفُ عَلَى الشَّاطِئِ حَجَرًا
Then he goes back, drowning inside the river of blood, and he keeps coming back.
عَبْدُ اللَّهِ بْنُ عَبَّاسٍ said:
إِنَّ آكِلَ الرِّبَا يُبْعَثُ مِن قَبْرِهِ مَجْنُونًا يُخْنَقُ
The one who consumes رِبَىٰ will be resurrected from his grave insane, suffocating.
He will be taken out of his grave, crazy, lost, possessed.
نعم يُخْنَقُ—he will be choking.
And then, my brothers and sisters, what awaits him on the Day of Judgment is a greater and more severe punishment in جهنم.
That's what the ayah means:
الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ
That’s what Ibn Abbas said:
آكِلُ الرِّبَا يُبْعَثُ يَوْمَ الْقِيَامَةِ مَجْنُونًا يُخْنَقُ
ابن أبي شيبة narrated this, and الطبراني and others.
So, my brothers and sisters, taking a house on mortgage, taking this house on mortgage—
Not caring about where it has come from, how you got this money, how you got this house, and not caring about any of that—
Remember: فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ
And we are in that time where the Prophet (ﷺ) told us, as mentioned in حديث صحيح البخاري:
The Prophet (ﷺ) told us:
يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُبَالِي فِيهِ الْمَرْءُ أَمِنْ حَلَالٍ أَخَذَ أَمْ مِنْ حَرَامٍ
A time will come upon people when they will not care whether their wealth is from halal or haram.
They won’t care.
They just want to accumulate, bring it together.
وَاللَّهِ الَّذِي لَا إِلَهَ غَيْرُهُ—I swear by the One besides whom there is no deity—
قَسَمًا لِمَنْ أَحَلَّ اللَّهُ الْقَسَمَ بِهِ—I swear by Him سبحانه وتعالى.
Your days are limited.
Your days are limited.
Consuming رِبَىٰ, taking حَرَام, also taking the wealth of the orphans—
Your days are limited.
And know that Allah تبارك وتعالى is onto you.
And when He comes and He destroys you—سبحانه وتعالى.
The consequences for you are going to be very severe.
That's what I wanted to shed light on today, Insha'Allah Ta'ala.
That is what I wanted to talk to you about.
The topic, yes, my brothers and sisters, deserves more.
It deserves more discussion.
It deserves more points to be said.
But I, Insha'Allah Ta'ala, hope those little, small words will, Insha'Allah Ta'ala, penetrate your hearts.
And I ask Allah تبارك وتعالى بِمَنِّهِ وَكَرَمِهِ—I ask Allah تبارك وتعالى with His generosity and His kindness—
That He, سبحانه وتعالى, does not in any way, shape, or form make us from those who consume حرام and give it to our children and our loved ones.
I ask Allah تبارك وتعالى that His mercy descends upon us,
And that Allah تبارك وتعالى opens رزق for us—حلال رزق تبارك وتعالى.
And may Allah not humiliate us in this world nor in the Hereafter.
And may Allah سبحانه وتعالى make our رزق that which is pleasing to Him, سبحانه وتعالى.
And may Allah تبارك وتعالى allow us to have partners—spouses—who help us with attaining that رزق.
There are so many other points I would love to cover.
But remember, Insha'Allah تبارك وتعالى, these points—we’re going to cover them in the upcoming series, where I will be speaking about أحكام البيوع—
Ahkam related to buying and selling.
And I'll be talking about Ahkam of عمل—
Where your actions, your jobs, and what you do—how it affects all of that, Insha'Allah تبارك وتعالى.
As for the issues related to the Salaf and how they were when it came to حلال,
All of that I'll leave for another series, Insha'Allah تبارك وتعالى.
And I'll talk about the issue of how حلال رزق has an effect on your children—
This is a topic that’s very important.
And حرام has an effect on your children.
A lot of parents are crying; they are sad—rightly so.
And they see their children in prisons.
They see their children given life sentences—
Ten years, twenty years, fifteen years.
They've seen their children become something not pleasing to the eye.
And the real answer—or the real question—to that issue is: what is it that caused it?
And I can promise you, brothers and sisters, a lot of the cases that I've seen personally—
Wallahi, my brothers and sisters—
It's حلال and حرام income.
I've seen it.
It has had an effect on so many good children.
Wallahi, my brothers and sisters, you see a young, young kid.
He's young, and he was a toddler, then he became an infant.
This child has now become 18, 19, 20—
And guess what, my brothers and sisters?
He's no longer listening to his parents.
He's no longer doing good.
He's up to bad, etc.
Why?
What’s causing this?
A lot of the cases—what I've seen—is that you, as a parent, had an opportunity for your child to listen to you.
You had the opportunity for your child to do everything and anything for you.
Why is it that your child has become the way that he has become?
Wallahi, the reality of this situation, my brothers and sisters—I've seen it—
Is because parents do not care what they bring to their child.
Hooks or crooks—they don’t care.
لا حول ولا قوة إلا بالله العلي العظيم There is no power and no strength except with Allah, the Most High, the Most Great.
اللهم اغفر لنا ذنوبنا وأطعمنا من الحلال الصرف يا رب العالمين O Allah, forgive us our sins and provide us with pure lawful sustenance, O Lord of the worlds.
اللهم ارزقنا رزقا حلالا طيبا موسعا فيه بغير حساب يا رب الارباب O Allah, grant us lawful, pure, and abundant sustenance without measure, O Lord of lords.
اللهم ارزقنا رزقا حلالا طيبا موسعا فيه مباركا فيه بغير حساب يا رب العالمين O Allah, grant us lawful, pure, abundant, and blessed sustenance without measure, O Lord of the worlds.
اللهم اطعمنا من الحلال الطيب O Allah, feed us from the pure and lawful.
اللهم اطعمنا من الحلال الطيب الذي لا شبهة فيه O Allah, feed us from the pure and lawful sustenance that has no doubt in it.
اللهم اطعمنا من الحلال ويسر لنا الحلال O Allah, feed us from the lawful and make the lawful easy for us.
اللهم جنبنا الشبهات O Allah, keep us away from doubtful matters.
اللهم جنبنا الشبهات O Allah, keep us away from doubtful matters.
اللهم يسر لنا الحلال ويسر لنا الحلال ويسر لنا الحلال O Allah, make the lawful easy for us, make the lawful easy for us, make the lawful easy for us.
ويسرنا للحلال ويسرنا للحلال ويسرنا للحلال And make us inclined toward the lawful, make us inclined toward the lawful, make us inclined toward the lawful.
اللهم يسر لنا الحلال المحض O Allah, make the pure lawful easy for us.
اللهم يسر لنا الحلال المحض O Allah, make the pure lawful easy for us.
اللهم ابعد عنا الشبهات وأبعد عنا الحرام O Allah, distance us from doubtful matters and distance us from the forbidden.
نسألك اللهم جلت قدرتك وتقدست أسماؤك أن تطعمنا من الحلال الصرف We ask You, O Allah—exalted is Your power and sanctified are Your names—to provide us with pure lawful sustenance.
اللهم ارزقنا الحلال الصرف يا رب العالمين مباركا فيه موسعا فيه بغير حساب O Allah, grant us pure lawful sustenance, O Lord of the worlds, blessed, abundant, and without measure.
اللهم جنبنا الحرام يا رب العالمين O Allah, keep us away from the forbidden, O Lord of the worlds.
اللهم جنبنا الحرام O Allah, keep us away from the forbidden.
اللهم جنبنا الحرام O Allah, keep us away from the forbidden.
اللهم ارزقنا من الحلال المحض O Allah, grant us from the pure lawful sustenance.
اللهم ارزقنا من الحلال الصرف O Allah, grant us from the pure lawful sustenance.
اللهم يا حي يا قيوم برحمتك نستغيث فلا تكلنا إلى أنفسنا طرفة عين ولا أقل من ذلك O Allah, the Ever-Living, the Sustainer, by Your mercy we seek relief—do not leave us to ourselves even for the blink of an eye or less than that.
اللهم أحسن خاتمتنا يا رب العالمين O Allah, grant us a good ending, O Lord of the worlds.
وأحسن إلينا وأجمل بنا وأفضل علينا And be good to us, beautify our condition, and favor us abundantly.
وأحينا مسلمين وتوفنا مسلمين And let us live as Muslims and take our souls as Muslims.
وصلى الله وسلم على نبينا محمد And may peace and blessings be upon our Prophet Muhammad.
وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين And may peace and blessings be upon our Prophet Muhammad, his family, and all his companions.
سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك Glory be to You, O Allah, and all praise is Yours. I bear witness that there is no god but You. I seek Your forgiveness and repent to You.
