From speaking of Allah's blessings: spreading knowledge and explaining how people follow the scholars and students of knowledge in their morals.
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The Shaykh : And among speaking of Allah's blessing, especially regarding the scholars, is that they spread their knowledge among the people. Because the student of knowledge, my brothers, is not like others. The student of knowledge must spread knowledge by every means, and he must also adorn himself with the morals of a student of knowledge, and he must worship in the manner of a student of knowledge. Do you understand what I am saying? Because the people weigh the words and actions of the student of knowledge. If people look at some with two eyes, how many eyes do they look at the scholar with? With a thousand eyes. They watch this scholar: how is his worship? How does he pray? How does he treat people in buying and selling? What are his morals? Is he truthful or a liar? Does he keep his promise or not? The important thing is that the people do not look at the student of knowledge as an ordinary man, but as a model and an example. So the student of knowledge has obligations that others do not have. I ask you now: is raising the hands in prayer prescribed?
The student: ... .
The Shaykh : Yes, I pointed with my five fingers, right? Four. Okay, it is prescribed in four places. At the takbir of ihram, at the ruku', at rising from it, and at standing up from the first tashahhud. It is prescribed in these three places. If a student of knowledge, one who is followed and emulated, left off the raising, his leaving it would be from the category of concealing knowledge. Because if anyone comes and looks at him and sees that he does not raise his hands, what would he say? He would say, "Raising the hands is not a sunnah. What is the evidence? So-and-so, the scholar, does not raise his hands. If raising the hands were a sunnah, he would have done it." Do you agree with me on this first? Do you agree with this?
We saw a learned man dealing in riba, but in a twisted way. If a person came to him and said, "I want a car, lend me the money, may Allah reward you," he would say, "No, I will buy the car and sell it to you for a profit. For example, the car is worth fifty thousand. You go to the merchant and say, 'So-and-so, lend me fifty thousand, I want to buy a car.' He says, 'No, I am not prepared, I am not prepared, because if I lend you fifty thousand, how much do I take from you?' Answer me, my brothers. Fifty thousand without increase. But I will lend you fifty thousand on the condition that after one year you pay me sixty thousand. Is this permissible or not permissible?
My people, lend me fifty thousand now and give you sixty thousand after one year. Is this permissible or not? Not permissible? Okay, the merchant is not a winner. He gives him fifty thousand and after one year he gives him fifty thousand. He must profit. We say this profit is haram. But if we tell the merchant, "This is haram," he says, "There is a way. Go, O man, choose the car you want from the showroom and let me know, and I will buy it from the showroom for fifty thousand and sell it to you for sixty thousand." What do you say about this? A trick or not a trick? A trick. Instead of giving him fifty thousand and taking from him sixty thousand after a year, he says, "I will buy the car and give it to you for sixty thousand." This is a clear trick, hidden from no one except what Allah wills. So we say, my brother, are you deceiving the Lord of the Worlds?
Allah knows your intention, which is the increase. So did this merchant buy the car first and then offer it for sale?
Answer: No. He did not buy it except when you requested it. So in reality, he bought it when you requested it in order to profit. Everyone knows that this is a trick.
If the Jews used a trick less than this nearby one, and the prayer and peace of Allah be upon him was upon them, he said: And after melting, what did it become? Tallow. Sunan al-Bayhaqi 5:585 And they said, "We did not eat the fat." They first turned it into what? Into tallow, which is no longer fat. Then they sold the tallow and ate its price. So the Prophet (peace and blessings be upon him) considered that a trick, even though it was a compound trick consisting of three stages. But our man's trick is one stage.
In any case, I say that the student of knowledge must conduct his transactions according to the Shari'ah because he is a model. So it is now clear, my brothers, how many aspects does speaking of Allah's blessing have? Yes.
The student: ... .
The Shaykh : Did I hear you say? Correct?
The student: ... .
The Shaykh : May Allah bless you. Good. All of this falls under His saying:[Ad-Duhaa 93:11].
The student: ... .
The Shaykh : Yes, I pointed with my five fingers, right? Four. Okay, it is prescribed in four places. At the takbir of ihram, at the ruku', at rising from it, and at standing up from the first tashahhud. It is prescribed in these three places. If a student of knowledge, one who is followed and emulated, left off the raising, his leaving it would be from the category of concealing knowledge. Because if anyone comes and looks at him and sees that he does not raise his hands, what would he say? He would say, "Raising the hands is not a sunnah. What is the evidence? So-and-so, the scholar, does not raise his hands. If raising the hands were a sunnah, he would have done it." Do you agree with me on this first? Do you agree with this?
We saw a learned man dealing in riba, but in a twisted way. If a person came to him and said, "I want a car, lend me the money, may Allah reward you," he would say, "No, I will buy the car and sell it to you for a profit. For example, the car is worth fifty thousand. You go to the merchant and say, 'So-and-so, lend me fifty thousand, I want to buy a car.' He says, 'No, I am not prepared, I am not prepared, because if I lend you fifty thousand, how much do I take from you?' Answer me, my brothers. Fifty thousand without increase. But I will lend you fifty thousand on the condition that after one year you pay me sixty thousand. Is this permissible or not permissible?
My people, lend me fifty thousand now and give you sixty thousand after one year. Is this permissible or not? Not permissible? Okay, the merchant is not a winner. He gives him fifty thousand and after one year he gives him fifty thousand. He must profit. We say this profit is haram. But if we tell the merchant, "This is haram," he says, "There is a way. Go, O man, choose the car you want from the showroom and let me know, and I will buy it from the showroom for fifty thousand and sell it to you for sixty thousand." What do you say about this? A trick or not a trick? A trick. Instead of giving him fifty thousand and taking from him sixty thousand after a year, he says, "I will buy the car and give it to you for sixty thousand." This is a clear trick, hidden from no one except what Allah wills. So we say, my brother, are you deceiving the Lord of the Worlds?
Allah knows your intention, which is the increase. So did this merchant buy the car first and then offer it for sale?
Answer: No. He did not buy it except when you requested it. So in reality, he bought it when you requested it in order to profit. Everyone knows that this is a trick.
If the Jews used a trick less than this nearby one, and the prayer and peace of Allah be upon him was upon them, he said:
May Allah fight the Jews. When their fats were forbidden to them, they melted them.
قاتل الله اليهود لما حرمت عليه شحومها أذابوهThen they sold it and ate its price.
ثم باعوه وأكلوا ثمنهIn any case, I say that the student of knowledge must conduct his transactions according to the Shari'ah because he is a model. So it is now clear, my brothers, how many aspects does speaking of Allah's blessing have? Yes.
The student: ... .
The Shaykh : Did I hear you say? Correct?
The student: ... .
The Shaykh : May Allah bless you. Good. All of this falls under His saying: