Explanation of the Book of the Hearts-09b
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The reciter: Isma'il narrated to us, saying: Malik narrated to me from Sa'id al-Maqburi from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: Sahih al-Bukhari 6534
The Shaykh : Allah is the Greatest. Or, the injustice is general; the injustice in blood, in wealth, in honor. And seeking forgiveness is done by one of two things: either the wronged person permits it and drops his right, or he returns the injustice to him, he returns it to him. For example, if a person stole dirhams from someone, then Allah granted him and he repented, he must pay the dirhams to their owner, to their owner. But does he say, "These are the dirhams I stole from you, and I have repented," or does he say, "These are dirhams in my debt to you," or does he send them with a trustworthy person to deliver them to him, without revealing his identity? It is undoubtedly the honesty of saying, "By Allah, I stole them and I have repented." This is the honesty. And the other might say, "Since you have repented and come apologizing, they are yours." He might say this.
The reciter: He might be imprisoned.
The Shaykh : Perhaps, and perhaps he will imprison him, and perhaps he will say, "You stole more than this, you stole more than this." Yes, all of this is possible. But if a person fears torture, or imprisonment, and sends it with a trustworthy person, or like paper, sends it by mail, for example, we hope that this clears his conscience. We hope that his conscience is cleared by this thing, because the right reached its owner. But sometimes the wronged person forgets, he forgets him. So what does he do? We say, give charity on his behalf, give charity on his behalf, meaning give charity on behalf of this wronged person and your conscience is cleared. Then, if he comes one day in time, or you find him one day in time, give him the choice. Say to him, "I have dirhams in my debt to you, but I was unable to reach you, and I gave charity on your behalf. If you accept it, it is yours. If you do not accept it, it is mine." And this is his compensation. Now, if he is a disbeliever, if he is a disbeliever, meaning he stole from a disbeliever, in a company, and the disbeliever left and no one knows where he is, does he give charity on his behalf?
The reader: ...
The Shaykh : Here...
The reciter: To the public treasury.
The Shaykh : Someone might say, give charity on his behalf, because he might become a Muslim, so the charity would benefit him. And this might be countered by the fact that the original state is his remaining in disbelief, and the future is unknown. And at that time, we give charity with the intention that it is not for its owner, or we give it to the lawful ruler, or the officer of the public treasury if there is an officer, and we hand it over to him.
Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter).
من كانت عنده مظلمة لأخيه فليتحلله منها فإنه ليس ثم دينار ولا درهم من قبل أن يؤخذ لأخيه من حسناته فإن لم يكن له حسنات أخذ من سيئات أخيه فطرحت عليهThe Shaykh : Allah is the Greatest. Or, the injustice is general; the injustice in blood, in wealth, in honor. And seeking forgiveness is done by one of two things: either the wronged person permits it and drops his right, or he returns the injustice to him, he returns it to him. For example, if a person stole dirhams from someone, then Allah granted him and he repented, he must pay the dirhams to their owner, to their owner. But does he say, "These are the dirhams I stole from you, and I have repented," or does he say, "These are dirhams in my debt to you," or does he send them with a trustworthy person to deliver them to him, without revealing his identity? It is undoubtedly the honesty of saying, "By Allah, I stole them and I have repented." This is the honesty. And the other might say, "Since you have repented and come apologizing, they are yours." He might say this.
The reciter: He might be imprisoned.
The Shaykh : Perhaps, and perhaps he will imprison him, and perhaps he will say, "You stole more than this, you stole more than this." Yes, all of this is possible. But if a person fears torture, or imprisonment, and sends it with a trustworthy person, or like paper, sends it by mail, for example, we hope that this clears his conscience. We hope that his conscience is cleared by this thing, because the right reached its owner. But sometimes the wronged person forgets, he forgets him. So what does he do? We say, give charity on his behalf, give charity on his behalf, meaning give charity on behalf of this wronged person and your conscience is cleared. Then, if he comes one day in time, or you find him one day in time, give him the choice. Say to him, "I have dirhams in my debt to you, but I was unable to reach you, and I gave charity on your behalf. If you accept it, it is yours. If you do not accept it, it is mine." And this is his compensation. Now, if he is a disbeliever, if he is a disbeliever, meaning he stole from a disbeliever, in a company, and the disbeliever left and no one knows where he is, does he give charity on his behalf?
The reader: ...
The Shaykh : Here...
The reciter: To the public treasury.
The Shaykh : Someone might say, give charity on his behalf, because he might become a Muslim, so the charity would benefit him. And this might be countered by the fact that the original state is his remaining in disbelief, and the future is unknown. And at that time, we give charity with the intention that it is not for its owner, or we give it to the lawful ruler, or the officer of the public treasury if there is an officer, and we hand it over to him.