The second type of waswasah: desires and explaining the danger of riba.
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The Shaykh : The second type: what Satan places in the heart of a person in the form of desires. I do not mean by desires the desire for women; I mean by desires what the soul desires that contradicts the command of Allah.
For example: Allah has forbidden riba to man. One says, "What is wrong with riba? Riba has benefit for the taker and the giver. It is nothing. Who forbade it? There is benefit for the taker and the giver." Let us suppose a man wanted to establish a factory and he was poor, so he went to the bank and said, "Give me one million riyals for one million and one hundred and two hundred riyals" in order to establish the factory. Is there benefit in establishing the factory or not? There is benefit. The founder benefits and the people benefit. Does the bank or the one who took the riba have benefit or not? He has benefit. What did he gain? One hundred thousand. So he says, "How do we say it is forbidden? How can it be forbidden?" This is a desire. He knows that it is forbidden and that Allah has forbidden it, but he wants it for the sake of the riba profit. And the riba profit is a loss, not a benefit. Therefore, the best thing to say regarding riba profits is to call them "riba increase" and not "profit." And if we say "profit," we are following those who are lax regarding riba, and that is a mistake on our part.
The evidence that it is not called "profit" is the saying of the Messenger:Sahih Muslim 1588a Why do we make it a profit? If you make it a profit, perhaps someone will say that there is no harm in it, that everyone seeks profit. But what do you call it? Riba increase. Now, this is a desire. Every person desires to borrow with riba so that his affairs go well. This is also from the whispers. So those who deal in riba said: What? There is no difference between them. And reflect, may Allah protect us from their stubbornness, they said: [Al-Baqarah 2:275]. So they equated sale with riba. They should have said, "Riba is like sale," but they said, "No, the original is riba and sale is like riba." So Allah refuted this statement and said: What? [Al-Baqarah 2:275]. And I ask the readers now, I ask the readers: Is it permissible for me to say, "They said: [Al-Baqarah 2:275]"? Is it permissible to connect it or not? From the readers?
I took a question, I think I took an answer.
There is no harm in case of necessity, but we do not give you the answer. Yes, here.
The student: ... .
The Shaykh : No, it is not correct. Rest. Please.
The student: ... .
The Shaykh : Yes, and not correct? And not correct? You say the correct one is that it is permissible. I tell you, it is not correct?
The student: ... .
The Shaykh : Okay, rest. Have you seen now, if you read[Al-Baqarah 2:275], is it not possible that His saying [Al-Baqarah 2:275] is from their saying? It is possible for a person to understand that it is from them. For this reason, we say: Stop at [Al-Baqarah 2:275]. Their speech ended. Then Allah said: [Al-Baqarah 2:275] in response to their saying [Al-Baqarah 2:275]. The important thing, my brothers, is that waswasah is a description and is not—go—it is not the source of the evidence. His saying is "the last of the people."
And I told you that this waswasah whispers in the breasts of people with two things. One of them? The brother, stand up. One of them?
The student: ... .
The Shaykh : Doubts. One of them is in doubts. And the second?
The student: ... .
The Shaykh : In desires. Well done. Is the desire for women meant by desires here, or something else?
The student: ... .
The Shaykh : May Allah reward you. Good. Everything the soul desires that contradicts the Shari'ah is included in our hearts that it whispers in the breasts of people with desires.
For example: Allah has forbidden riba to man. One says, "What is wrong with riba? Riba has benefit for the taker and the giver. It is nothing. Who forbade it? There is benefit for the taker and the giver." Let us suppose a man wanted to establish a factory and he was poor, so he went to the bank and said, "Give me one million riyals for one million and one hundred and two hundred riyals" in order to establish the factory. Is there benefit in establishing the factory or not? There is benefit. The founder benefits and the people benefit. Does the bank or the one who took the riba have benefit or not? He has benefit. What did he gain? One hundred thousand. So he says, "How do we say it is forbidden? How can it be forbidden?" This is a desire. He knows that it is forbidden and that Allah has forbidden it, but he wants it for the sake of the riba profit. And the riba profit is a loss, not a benefit. Therefore, the best thing to say regarding riba profits is to call them "riba increase" and not "profit." And if we say "profit," we are following those who are lax regarding riba, and that is a mistake on our part.
The evidence that it is not called "profit" is the saying of the Messenger:
He who made an addition or demanded an addition, in fact, dealt in usury
فمن زاد أو استزاد فقد أربىSale
إنما البيعis like riba
مثل الرباTrade is [just] like interest
إنما البيع مثل الرباBut Allah has permitted trade and has forbidden interest
وأحل الله البيع وحرم الربا"Trade is [just] like interest." But Allah has permitted trade and has forbidden interest.
إنما البيع مثل الربا وأحل الله البيع وحرم الرباI took a question, I think I took an answer.
There is no harm in case of necessity, but we do not give you the answer. Yes, here.
The student: ... .
The Shaykh : No, it is not correct. Rest. Please.
The student: ... .
The Shaykh : Yes, and not correct? And not correct? You say the correct one is that it is permissible. I tell you, it is not correct?
The student: ... .
The Shaykh : Okay, rest. Have you seen now, if you read
That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest.
ذلك بأنهم قالوا إنما البيع مثل الربا وأحل الله البيع وحرم الرباBut Allah has permitted trade and has forbidden interest
وأحل الله البيع وحرم الرباThat is because they say, "Trade is [just] like interest."
ذلك بأنهم قالوا إنما البيع مثل الرباBut Allah has permitted trade and has forbidden interest
وأحل الله البيع وحرم الرباTrade is [just] like interest
إنما البيع مثل الرباAnd I told you that this waswasah whispers in the breasts of people with two things. One of them? The brother, stand up. One of them?
The student: ... .
The Shaykh : Doubts. One of them is in doubts. And the second?
The student: ... .
The Shaykh : In desires. Well done. Is the desire for women meant by desires here, or something else?
The student: ... .
The Shaykh : May Allah reward you. Good. Everything the soul desires that contradicts the Shari'ah is included in our hearts that it whispers in the breasts of people with desires.