Ahmad Saleem – Tafseer Surah Kahf – 005
AI: Summary ©
The "has been here" concept is essential in Islam, as belief in the "has been here" concept is crucial for staying in a cave and avoiding getting out of it. The negative perception of Halal eating is discussed, with references to the "has been here" concept and the importance of belief in the "has been here" concept for suffering and happiness. The next segment on Halal eating is mentioned, with a discussion of the upcoming next segment on Halal eating.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
As-salamu alaykum wa rahmatullahi wa barakatuhu.
In the name of Allah, the Most Gracious,
the Most Merciful.
And peace and blessings be upon the Messenger
of Allah and after him.
My Lord, explain to me my heart and
make easy for me my affair, and make
sweet to me a little of my tongue
and understand my speech.
Our Lord, increase us in knowledge, the Most
Generous.
Inshallah, we're going to start our class.
Yeah.
If you can go to the channel and
also share on the...
Just type in on YouTube, Ahmed Sedin.
And then share it on the group.
You know the group that we have?
Our group.
No, WhatsApp group.
Okay.
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Folks on Instagram, inshallah.
We're going to start in a couple of
minutes.
We're just setting up something.
And for those of you that are here,
if you want to see it in high
definition, we're also streaming live.
So the YouTube link is, I believe, in
my bio.
So you can go and watch it live
there too on YouTube, inshallah.
So we're live on YouTube, inshallah.
Alright, bismillah.
We want to first start off by thanking
Allah subhanahu wa ta'ala.
And also thanking the brother who actually donated
all this equipment.
One of the brothers over here just decided
to, you know, he said, I believe in
streaming, I believe in live streaming.
I'm like, it's too complicated.
He's like, we'll buy you the best equipment.
So may Allah bless him.
If he's listening, you know who you are.
You know, he's not able to be with
us because he has family commitments, but he
wanted to listen to it from home.
So he said, well, I'll make it beneficial
for everybody.
So may Allah bless him for all that
he did.
And everything so that, you know, it's now
just one cable to the laptop and you
can stream.
As opposed to other things.
Alhamdulillah.
May Allah bless him and his family.
And may Allah preserve the Iman of the
brother, inshallah.
We're going to start with, inshallah, verse number
16.
As is our, you know, we start off
with a couple of verses before so we
can create a sequence.
This gives time to people that are still
trickling in and stuff so they don't miss
the main session, inshallah.
Allah subhanahu wa ta'ala, He says, after
I seek refuge in Allah from the accursed
Satan.
In the name of Allah, the Most Gracious,
the Most Merciful.
And you will see the sun, when it
rises, moving away from their cave to the
right.
And when it goes out, it brings them
near.
And when it goes out, it brings them
near to the left.
And when it goes out, it brings them
near to the right.
And when it goes out, it brings them
near to the left.
And when it goes out, it brings them
near to the left.
And you think they are awake while they
are asleep.
And We turn them to the right and
to the left.
And their dog is spread out, its arms
in the middle.
If you looked at them, you would have
turned away from them, and you would have
been afraid of them.
And thus did We raise them up, that
they might ask one another.
A speaker among them said, How long did
you stay?
They said, We stayed a day or a
part of a day.
They said, Your Lord knows best how long
you stayed.
So send one of you with this letter
to Al-Madinah.
So let him see which of them is
purer in food.
So let him see which of them is
purer in food.
So let him bring you provision from him,
and let him be kind.
And let him not cause you any harm.
So Allah Subhanahu Wa Ta'ala, He starts
off in these verses.
He says, وَإِذِ اِعْتَزَلْتُمُهُمْ And we have talked
about these verses in detail last time, so
we are just going to do a running
translation so we understand.
So Allah Subhanahu Wa Ta'ala says that
when اِذِ اِعْتَزَلْتُمُهُمْ Remember the time when they,
i.e. the people, the seven people اِعْتَزَلْتُمُهُمْ
when they distanced themselves وَمَا يَعْبُدُونَ إِلَّا اللَّهُ
with that which they used to worship other
than Allah Subhanahu Wa Ta'ala.
فَأُوُوا إِلَى الْكَهْبِ So seek refuge in the
cave.
يَنْشُرْ لَكُمْ رَبُّكُمْ مِن رَحْمَتِهِ Allah Subhanahu Wa
Ta'ala is going to provide for you,
accommodate for you.
رَبُّكُمْ مِن رَحْمَتِهِ From His mercy.
وَيُهَيِّئْ لَكُمْ And Allah will prepare for you
مِنْ أَمْرِكُمْ from your affairs مِرْفَقًا an accommodation.
So this is when they ran away from
their family and they're having this conversation within
themselves.
Now, the ulema, they have described many benefits
of seclusion.
So what they did is they secluded themselves.
And the ulema, they have described numerous benefits
of seclusion.
One of the benefits that the ulema, they
say, is that it provides a very strong
connection with Allah Subhanahu Wa Ta'ala.
So when a person secludes themselves from everybody
else, then you have nobody else to look
forward to other than yourself.
You're left with yourself.
So ultimately, you have a choice and now
you can get connected to Allah Subhanahu Wa
Ta'ala through Quran and through dhikr.
The second benefit is avoidance from sin.
When you are secluded, you're less prone to
fall under sin.
Who are you going to...
Nowadays, when we say seclusion, it's also from
your cell phone.
It's like, yeah, I'm secluded, but I've got
my laptop and my cell phone.
We have a lot of such seclusions where
people are secluded in their rooms, but they're
secluded in their rooms with their cell phones,
they're secluded in their rooms with their laptops.
That type of seclusion doesn't help.
It's seclusion where you don't have any connection
with anyone and you're forced to work with
yourself.
There was a person by the name of
Ahmad al-Shugairi and he's a guy who
used to have a very famous television show
in Saudi for the longest period.
Khawater, yes, yes, yes.
Ahmad al-Shugairi, he used to have Khawater.
So after being on television for so long,
you know, that industry does something to you.
And he called these kalakia.
You develop internal knots of understanding.
It's all in your emotions.
So what he did, he secluded himself for
40 days in an island where he went,
found a house, rented it for 40 days.
And the only thing he took with him
was the Quran and 40 books to read.
So he had the mushaf and he took
40 books to read.
And he told his family and his wife
and children that, listen, unless it's my parents
that are dying, you don't call me.
Like if my mom or dad are dying
or you're dying, then call.
And there was only one cell phone that
he took, which was hidden.
So it was just, it was there, but
it was like Abu Kashaf.
You know, the small ones that like, you
know, it's like a small one, you can
hardly even see the screen.
And that phone was there and that's it.
That was only there for emergency purposes.
So after 40 days, it's a beautiful interview
that he talks about.
And he said, you actually realize that you,
around the first day, second day, the third
day, you start hating yourself.
Because you don't, you don't even recognize your,
like how bad you have become with the
environment.
You don't have any cognitive reality of who
you are.
And he said, around the fifth day or
sixth day, you start actually figuring out, okay,
I need to do something with my life.
And he's like, around the 10th day, you
actually start developing love.
Because now Quran is actually talking to you.
Because before, it was all these shackles of
society and burdens.
Everything is bothering you.
And he said, around the 40th day, you
almost don't want to go back.
So he wrote an entire book on that.
His journey of these 40 days.
And he called it Arba'een or Arba
'oon.
Of Ahmad Shugaihi.
I think they've also translated it in English.
And it's about each day and his reflections
on each one of those days.
So the ulama, they have, you know, list
can go on of the benefits.
But first benefit is strong connection with Allah
SWT through the forms of zikr and Quran.
Second benefit is that, you know, you stay
away from sins like ghibah, ghiya, right?
Imam Khattabi used to say, if the only
benefit of uzla, seclusion, was that you could
protect yourself from Riyadh, that's enough of a
benefit.
Like if seclusion had no other benefit except
that you could protect yourself from Riyadh, then
that in itself is enough of a benefit.
Then the third is protection from fitna.
Remember the hadith of Prophet SAW when he
said, إذا رأيت الناس مرجت عهودهم Remember when
you see people and you see that their
affairs have become jumbled up, mixed up.
مرجت عهودهم That, you know, good and bad,
everything.
Prophet SAW, what did he say?
وكانوا هكذا So he took his fingers and
he said, good and bad.
And he did his fingers like, right?
وشبك بين أنامله Then he says, when this
happens, when good, bad, it's all mixed up.
فالزم بيتك Then stay in your home.
When that level of fitna, we're living in
that level of fitna.
فالزم بيتك واملك على لسانك And the first
thing we have to be careful about is
our tongue.
In the times of fitna.
And today what happens with our tongue?
That's the least thing that we're careful about.
And now the tongue, we have the extension
of commenting, we have the extension of messaging.
We don't even have any idea what we
chatted with, who we spoke to, what we
wrote two days ago.
That's all lisanic.
It's in that same category that whatever you
wrote, whatever you spoke, it doesn't have to
be physically coming out.
It's also your text, fingers.
فالزم بيتك واملك عليك لسانك وخذ ما تعرف
Stay with the knowns.
What's obvious and known, just stick to that.
Anything that is new, any ism that is
new.
Or there's a new way of doing things.
You know my sheikh used to say, جديد
الإسلام قديم وقديمه جديد The new things in
Islam are actually old.
They're irrelevant.
And the old things are actually the new
things.
They are the more fresh things.
Because Islam has a heritage, it has a
lineage, it has a sanad through which we
get our religion from.
It's not just half as old.
So he says, ودع ما تنكر And if
you see something and you look at it,
you're like, This doesn't seem right to me.
This doesn't settle well with me.
Then he says, ودع ما تنكر This is
in matters of new appearance.
Like if it's a new thing, you don't
know if this new idea, this new way,
like anything that is new, be very careful
about that.
Then he says, وعليك In one narration, وعليك
بخاصة أمرك In another narration, Prophet Sallallahu Alaihi
Wasallam said, وعليك بخوصة أمرك And stick to
your personal affairs.
Things that bother you, stick to them.
ودع عنك أمر العام And public affairs, forget
about them.
Just leave it.
Don't get involved in that.
So that's just one hadith out of the
numerous hadiths about fitna.
Okay?
The third is protection from the evil eye
of people, evil's eye of people, such as
hasad, ayn, all of that.
You will be protected from that.
Okay?
Then Allah Subh'anaHu Wa Ta-A'la
says, in the next ayah, وَتَرَى الشَّمْسَ إِذَا
طَلَعَتْ تَزَاوَرُوا عَن كَهْمِهِمْ And if you were
to look at the shams, we've done the
detailed description about it last week.
I believe you have uploaded the video, right?
You have uploaded the video, perfect.
So the video for last week, if you
missed it, do go and check it out,
because we did the grammatical analysis, but more
importantly, we did the word analysis of it,
and then we talked about what this ayah
is actually talking about from scientific worldview.
وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُوا عَن كَهْمِهِمْ And
if you were to look at the sun,
when it rose, inclining away from their cave
to the right.
وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ And when it
was set, as it set, declining away from
the left.
وَهُمْ فِي فَجْوَةٍ مِّنْ And they were in
a gap, in its open space, i.e.
the gap between the light, or the gap
between the cave.
ذَٰلِكَ مِنْ آيَاتِ اللَّهِ These are the ayat,
or the signs of Allah SWT.
مَنْ يَهْدِ اللَّهِ Whosoever Allah guides, فَهُوَ الْمُحْتَدُ
He is truly guided.
وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا And
whosoever, وَمَنْ يُضْلِلْ Whosoever Allah decides to lead
astray, then you're not going to find anybody
that could guide that person.
What is the significance of the ending of
this ayah over here?
The significance of the ending is, for us,
that like this sign, Allah is going to
show us signs.
You're going to have tons and tons of
signs, all throughout, that are going to be
aja'id, that are going to be strange.
And if only the ones that have iman
will be able to witness those signs, and
they will be able to come back from
it.
Imam As-Suyuti, very famous scholar, Jalal-e
-Ayn, and all of these books that have
been written, from 600, 500, 600.
Imam As-Suyuti, he says something so powerful.
In the book of Qasais, of Nabi Sallallahu
Alaihi Wasallam, Imam As-Suyuti says, that there
used to be a handkerchief, like a rumal,
that Rasulullah Sallallahu Alaihi Wasallam used to wipe
his sweat with.
And it was with some person, in his
town.
That person's entire house got burned down.
Except the rumal of Rasulullah Sallallahu Alaihi Wasallam.
Right?
With that, so many people accepted Islam.
Like this is, Imam As-Suyuti is saying
that, you know that, so these are called
Qasais, but these are also called aja'id.
These are things that Allah SWT shows.
So when this whole thing about Ashab-ul
-Kahf, their sun declining away, all of that.
These are signs from Allah SWT.
Whosoever Allah wishes, they will see these signs,
and they will say, I believe.
And others are going to be like, oh
please don't tell us these folklores.
And if Allah, if somebody listens to these
stories, and they say, you know what, what
is this nonsense?
I seek refuge with Allah.
If they say that, Allah says, there are
going to be people towards, what are these
old stories you are telling me?
Fable, legend of the past.
I don't want to believe in that.
Right?
So then over here Allah is like, In
one of my travels, I met an individual,
who happened to, momentarily leave this earth, like
he died, medically.
Medically he passed away.
And they stopped, generally you should resuscitate him,
in a certain number of times, certain minutes.
But those minutes had passed.
But these doctors, they really liked this person,
they went beyond the call.
And they gave up on him.
And when he died, he could not speak,
or understand Arabic.
But before dying, he made a dua to
Allah SWT, that I would like to learn
Arabic.
When he woke up after 20 minutes, of
everything stopped, and his heart just started back,
he was fluent in Arabic.
And I met this person.
He was not from an even Arab country,
he doesn't have any Arab parents, he didn't
even live with Muslims.
He just accepted Islam in the hospital, and
the doctor was like, one day he just
like, resuscitated him, he started speaking Arabic, and
he forgot English.
And I met that person.
ذلك من آياتنا Allah shows us signs.
And when we see these signs, من يهدي
الله فهو المهتد Whosoever Allah guides, through these
signs, they will be guided.
ومن يضلل ولن تجي ومن يضلل, but if
Allah chooses to lead you astray from that,
فلن تجي له وليم مرشدا You're not going
to find a guiding mentor for that person.
Now, we didn't do this ayah, right?
وَتَحْسَبُهُمْ أَيْقَادًا وَهُمْ رُقُودًا If you were to
enter the cave, now the scene switches.
Allah is like, if you are in the
cave, you would see the sun rise and
set, and the sun would deviate to the
right, to the left.
That's a miracle.
We talked about it in detail in the
last week.
This one Allah says, وَتَحْسَبُهُمْ أَيْقَادًا If you
were to look at them, right?
You would believe that they are awake.
أَيْقَادًا They are awake.
وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَانِ The sun also
turned away.
ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَانِ The sun also did
the same.
ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَانِ So Allah is like,
we were turning them towards the direction of
the sun.
ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَانِ We kept turning them
left and right.
If...
And then Allah says, وَكَلْبُهُمْ بَاسِطٌ ذِرَاعِهِ وِالْوَصِيدِ
And as for their dog, this paws, they
were sitting right in the front like that
and he was sitting in upright position.
And وَصِيدِ is the entrance of the cave.
لَوِ اطْطَلَعْتَ عَلَيْهِمْ If you were to look
at them, لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُحْبًا
And if you were to look at these
people in the cave the way they were,
it was so terrifying of a sight that
Allah subhanahu wa ta'ala says, لَوَلَّيْتَ مِنْهُمْ
فِرَارًا When do you run away from something?
When you accidentally look and there's like a
black bear behind you.
Okay?
Right?
We went camping in the summer.
And you know, they put me in a
cabin.
And the day before they said, you know,
we have captured a bear.
So don't worry, there won't be anymore.
I said, Habibi, this is a jungle.
Okay, you captured one.
Now you're telling me that, you know, I
need to walk all this jungle to go
to the bathroom.
So anyhow, at 3.30 I was like,
I need to go.
So I went.
Took the torch.
And I'm in the bathroom and I'm lying
down.
So now I'm too scared to go back.
And I'm like, you know what, two hours
till Fajr, I'm here.
The bathroom had a medical unit, infirmary.
So I just went in that and they
had a bed.
So I was like, perfect.
I'm just gonna lie down here.
And insha'Allah, Allah will take care of
me.
Okay.
In the morning, what was the guy's name?
Mike or David?
Mike.
Mike comes and he said, we had a
bear sighting.
I said, where was the bear?
So imagine this is the infirmary and then
the bed is like this.
So there's a cabinet bed and then there's
this door that goes to the jungle.
And there's a door that comes from the
bathroom inside to the infirmary.
The door is the emergency exit.
So if there's emergency open and a crash
door opens.
So he's like, the bear was right at
the emergency exit smelling something.
I'm like, it was me?
I was sleeping there the whole night so
he could smell but he couldn't get in.
I was so afraid after he told me.
Before I had no idea that the bear
was there.
I had no idea.
And subhanallah, imagine if I had seen that
bear.
Even if I knew that there was a
danger for me I would have still وَلَا
مُلِئْتَ مِنْهُمْ رَوْبًا I heard this story after
it happened to me and I was like
next day not going to the bathroom.
I'm like, I'll go at 11 o'clock
and then I said, خلاص, I will hold
it until fajr.
When everybody wakes up because when there's too
many people then they run away.
So Allah is saying that if you were
to look at them, this is my state
after somebody tells me the story that there
was an incident.
They're saying if you look at them you
will be so filled with fear that that
fear is going to force your...
you won't have instinct.
Your instinct will take over you and you
will run away.
فِرَارًا So there was some danger that was
coming to you.
فَرَّ يَفِرُّ is actually when you run away
from some imminent fear and danger to yourself.
وَلَمُ لِئْتَ مِنْهُمْ رُعْبًا And this scene would
have filled your inside with horror.
Now, if you understand this entire ayah, what
state were they in?
Question for you.
Have you ever been afraid of someone this
much when they were sleeping?
And Allah is like وَتَحْسَبُهُمْ What?
ايقاذ which is the opposite of sleeping.
Okay?
And then Allah says, Allah does not say
وَهُمْ نَائِمُ وَهُمْ رُقُود The word رُقُود is
a complete...
it's a little bit of a different thing.
And it's very very interesting because once you
make this connection from the Quran, this ayah
will make a lot of sense to you.
Where does this word come again in the
Quran?
مَن بَعَثَنَا مِن مَرْقَدِنَاهَا Who woke us up
from our مَرْقَد When the مَرْقَد was where?
Who woke us up after when the Qiyamah
is gonna come?
They're like, who woke us up from this
resting place of ours?
Were they alive or dead in the grave?
Alive.
They had a life.
They were physically here.
Like the bodies, dead bodies are physically in
this world.
But spiritually they're where?
Somewhere else.
عَلَمُ الْأَرْضَةِ Okay?
Spiritually they're here.
Sorry, physically they're here but their spirits and
spiritually they're gone somewhere else.
So when Allah is using this word تَحْسَبُهُمْ
مَن قَاذًا If you would look at them
you would look like they're fully awake.
But their spirits were not there.
Their physical bodies were intact but they were
رُقُود Their spirits had gone.
They were somewhere else.
Bodies are still in a state of living.
Now, in what state would you be afraid
of them?
What state you're more prone to be afraid
of them?
Lying, sitting or standing?
Standing.
Standing.
Nice.
But just any standing is not gonna be
afraid.
You're not gonna be afraid of somebody standing.
Okay?
Now, if they're standing and then Allah is
like وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ If they're
standing and they are moving left to right
left to right all of them in sync
moving left all of them in sync moving
left right, left, right Now you're like look
at them and they're literally like robots.
Their bodies are وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ
They're moving left, right, left, right If you
were to see that scene They're all standing.
They're awake.
They're you calling them because what this tells
you that وَهُمْ رُقُودُ If you were to
even have called them Right?
رُقُودُ Their soul had left.
They were like somebody مِن مَرْقَدِنَا Somebody who
was like a dead person.
Physically here.
Right?
But dead.
But the spirit still exists and feels.
وَكَلْبُهُمْ بَاسِتٌ ذِرَاعِهِ بِالْوَسِيرِ What's really interesting over
here is that their dog the state of
the dog Allah is saying sometimes we understood
a lot of the Mufassirun they understood this
They said the dog is the source of
terror.
This is in the tafsir because they could
not put the terror with the people.
So they said the dog is the source
of terror.
And like for example Dr. Israr Ahmed he
said because it must have been like you
know a rottweiler or some like really ferocious
dog.
Again that's his tafsir.
We don't have any hadith from Rasulullah that
tells us what's the nature of that dog.
But then I spoke to enough people that
own dogs and then we had that dog
trainer in front of our house.
I spoke to her about this ayah.
And she says this is known amongst the
dog training world that when the dog submits
and he is harmless to you the paws
are in the front and they're sitting like
this.
Like come on give me a treat.
So the state of so Allah is saying
that the the murajiza in the ayah is
that their dog was not in a state
of terror.
Like you would have been you would have
been filled with terror by looking at them
and their dog was right at the entrance
and he was not in a state of
terror.
He was sitting in a very passive submissive
state.
So your fear was directly from them.
Okay.
وَكَلْبُهُمْ بَاسِطٌ ذِرَائِهِ بِالْوَصِيدِ لَوِ اتْطَلَعْتَ عَلَيْهِمْ
لَوَلَّيْتَ مِنْهُمْ فِرَارًا If you would have looked
at them you would have seen the state
you would have just ran away.
لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَا مُلِئْتَ مِنْهُمْ رُحْبًا And
your heart would have been filled with terror
by looking at this state of theirs.
Now Did they own a dog?
Was it their dog?
Beautiful.
It followed them.
All the Mufassirun they say that as they
were going so the dog followed them.
In the Quran Allah mentions the dog.
And in this ayah itself in this surah
six times in this story it is mentioned.
In every single time the dog is attributed
to them.
Their dog.
Their dog.
And the ulama they took out a really
beautiful point over here.
This is from one of the tafsirs that
I read.
And they said that when the when the
dog which according to the fiqh is not
a very pure animal but when the dog
one of the most najis animals for our
fiqh when that dog allowed itself to be
in the company of pious people then that
dog became worthy of being mentioned in the
Quran.
Because of that company.
And in the Quran that dog is mentioned
six times because of the company, the sohbah
that he had.
And the opposite what other animals, people's animals
do we know?
Like people that were attributed to an animal.
Huh?
No.
A group of nation they were group of
nation and Allah says the people of this
animal.
Ashabul feel.
Ashabul feel.
In that story the mufassir says, in that
story the people got attributed to the animal
because the animal had more foresight about the
kaaba than the people.
So Allah attributed the insan to an animal.
That your worthiness was because the animal was
much more pious than all of you.
Right?
You remember the story right?
When he saw when they took the camel
at the time of Rasulullah's, the year of
Rasulullah's birth with the person by the name
of Abraha.
And Abraha was there.
What was the camel's name?
Who knows?
Elephant?
Mashallah.
What was the elephant's name?
Sorry.
What was the elephant's name?
Mahmood.
Mahmood was the elephant's name.
Mahmood!
A person came running and spoke in the
ear of the elephant.
And what did he say?
Mahmood!
Hadha baytullah ubruq.
Mahmood!
This is the house of Allah.
Stop!
So the elephant stopped.
No matter.
They brought Sa'isulfeel.
They brought the person who manages, who's able
to control the elephant.
They brought another one, another one, another one,
another one.
He wouldn't move.
Here's something that you may have not ever
heard in tafsir books that is also mentioned.
Who else was there in Makkah at that
time?
Huh?
He was not born here.
He was in the belly of Aminah.
So some people, they say in tafsir books,
they say that Mahmood he saw that, he
saw that there is a light, a divine
light of Prophet Muhammad Sallallahu Alaihi Wasallam there.
Alusi and some of these Mufassirun, they would
say that the second thing was that he
saw there is something there.
The mother was pregnant because he was born
in that same year.
Right?
Abdullah had already died.
The father was already so and these are
matters of sight as the ulema, they say.
Some see.
Some can see all the way to the
Ka'ab.
An animal, Allah can give the foresight to
be able to see these things.
But an insan will be deprived.
Right?
May Allah never make us like the animals
but give us the foresight.
So, wa kalbuhum their dog basitun zira'ihi
bilwaseed.
We have done this whole ayah, but that
was a point that wa
kadhalika ba'asnahum.
Whenever Allah Subhanahu Wa Ta'ala says wa
kadhalika this is something important for us to
understand.
And like this.
And so whenever Allah uses the word kadhalika,
it is an indication like the way we
protected them in the cave.
And then we saved them from the rays
of the sun.
And we made the sun deviate to the
left and to the right.
And then we allowed them to be in
the cave.
We made them awake while sleeping.
Looking like, you know, their souls were gone.
You would look at them, they would be
awake.
And then we were rotating them left and
right.
All of this that we did, wa kadhalika
and likewise, we did all of that we
also woke them up.
Ba'asnahum.
We resurrected them.
Now, when do we use the word ba
'as?
Generally in the Quran.
wal ba'fi ba'dil mawt.
This also is the indication for the ruqud.
That their ruh had left.
wa ba'asnahum.
Then their ruh came back.
It was like a mini resurrection for them.
wa kadhalika ba'asnahum liyatasaa'alu baynahum.
So right away we know that there was
a dispute.
They started arguing with one another.
How long did you sleep?
liyatasaa'alu baynahum.
They started talking to one another and asking
one another.
liyatasaa'alu baynahum.
So they might question one another.
qala qa'ilum minhum.
One of them said kam labithtum?
How long did we stay?
So, qala how many?
I want you guys to also do this.
Sometimes grammar can tell you the number.
So think.
qala qa'ilum minhum.
How many?
Who said?
One person said.
Beautiful.
qa'il.
One person.
qaloo labithna yawman aw ba'di yawm.
A group of them said we stayed in
this cave labithna, we stayed yawman part of
a day aw ba'di yawm a day or
part of a day qaloo Another group said
rabbukum a'alamu bima labithkum.
Allah really knows how long we stayed here.
faba'athu ahadakum bi wariqikum hadihi ilal madinah.
So one of you should send one of,
like So send one of you from amongst
us with this wariq.
Yes.
So Allah subhana wa ta'ala over here
It's the first part.
How do we know there's seven?
Some of the mufassirun, they said qa'il,
one person.
qaloo, three.
qaloo, the next qaloo, three.
That's seven.
Okay?
Make sense?
qa'il, one person.
qaloo, minimum plural is three.
The next qaloo, minimum plural is three.
That's seven.
So that's another indication that some people said
that you can get from this word that,
you know, this is qaloo.
Then Allah subhana wa ta'ala says to
them Then one of them said, let's one
of you send bi wariqikum with this silver
coin.
I'm not going to go into this, you
know, the whole currency and all of that.
That's a very long discussion.
But there's a bigger discussion to have.
Bi wariqikum hadihi One of you go and
take this coin of yours, silver coin, wariq
was actually silver coin, right?
And in general, wariq was wariq comes from
wariq of the shajar, of the trees.
How many leaves do we have?
Lots.
So when somebody would have wariq it was
an indication it was an ibra or it
was basically a kinaya that they would use.
It was sort of like a subliminal message
that we have a lot of money use
some of the money from the lot of
money we have to go and buy some
other food.
That also tells you they were quite rich
people.
They had a lot of money at that
time.
Malum kathir Okay?
Then what do they ask for?
Fal yanzur ayyuha azga ta'am So one
of you should go and check and look
for the purest of food.
Azga ta'am Okay?
What's azga ta'am?
Mufassirun, they have lots and lots of discussion
on this.
But I think it's important that we have
this discussion.
So, and again as we said, the purpose
of this tafsir is we are going to
go wherever a topic opens up.
We will elaborate, we will cover it in
ample understanding so we have a greater understanding
of this topic.
So in terms of the opinions that the
people said the mufassirun that they have said
about azga ta'am I'll mention those first.
Halal food Azga ta'am, they used to
consider a halal trader buying from a Muslim
trader.
Okay?
Very particular, they were about that.
Azga ta'am was also the highest quality
of food.
Okay?
Azga ta'am, a food that is not
exuberant in its quantity, i.e. a good
amount of quantity but not very exuberant.
Azga ta'am is food that is tasty.
All of these tafsirs are there in our
tafsir books.
Okay?
Different, different tafsirs but these are the six.
And I believe there's one that was ta
'amun rakhis, something that is cheap.
Like with all these qualities and it's also
not very expensive.
You're not spending a lot of money on
that.
Now azga ta'am, specifically for halal, and
this is a discussion that comes up all
the time.
The summary of the discussion on halal meat.
Non-halal meat, halal meat, all of that.
Okay?
And again, I'll present all sides so you
understand where everybody is coming from.
That's the purpose.
And you choose whatever you want.
First and foremost, the ulama, they are in
absolute consensus on that the animal has to
be halal.
You cannot say bismillah allahu akbar on a
pig and eat it.
Okay?
One of my sheikhs, he was saying that,
you know, he was visiting, I believe it
was Portugal or Spain.
And as he was visiting that country, the
person he wanted to bring in Muslim customers.
So he put up a sign and he
said, halal meat.
So the sheikh went in there and he
was selling pork.
He said, halal chicken, halal turkey, halal pork.
So you know right away that this person
is just doing it for the sake of
money.
So first and foremost, the unanimous consensus of
the people is that the food has to
be, sorry, the animal that we eat has
to be halal.
There is no dispute in any of the
fuqaha on that.
The second, that the person, the zabih, the
one who slaughters, the one who does the
act of slaughtering, that person has to be
either a Muslim, Jew, or a Christian.
Third, Ahl-Kitab.
There is a, again, if anybody comes across,
there is an opinion that there is a
third category that are also part of Ahl
-Kitab.
Al-Majus.
The Zoroastrians are also entered in Ahl-Kitab,
according to some scholars.
That's there in our taqweeb books.
But again, majority is these three.
We don't have Zoroastrians anywhere.
So, number one, the animal has to be
halal.
Number two, the zabih.
So, first is the zabihah.
What are you slaughtering?
The zabih, the one who is slaughtering, the
act of, he has, that person has to
be either Jew, Christian, or a Muslim.
Jameel.
What do you think is the third condition?
Come on, man, you guys have all done
zabihah so many times.
No, no.
Halal money, halal money doesn't make the animal
halal or haram.
That's the elastis.
It should be alive.
It should be alive, yes.
Blood must gush out of that animal.
Okay?
Blood must gush out of the animal.
Does it have to be a knife?
No.
Right?
It has to be any type of a
wound on that animal that could create the
effect of gushing blood.
For example, a person who shoots an arrow,
and he was able to shoot an arrow
towards the chest.
Look at how we slaughter, for example, a
camel.
Right?
We don't do this, we just do nahal.
Like, we just we poke it in the
right area where enough blood gushes out, and
then the animal dies.
We don't say bismillah allahu akbar because by
the time you say bismillah allahu akbar on
the camel, it will say bismillah allahu akbar
on you.
Right?
You will be gone.
It won't let you.
The same thing for a llama, the same
thing for ostriches and stuff.
It's quite hard with those bigger animals.
So, number one, the zabihah, the animal has
to be halal.
Number two, the one who is carrying out
the act of slaughter, that person has to
be from the Ahim Kitab or Muslim.
Number three, there has to be blood that
must flow.
Why is this important?
Because nowadays, as I was also reading the
fatwa of Azhar, nowadays they have come up
with a new way of slaughter in which
they slaughter not like this, but they slaughter
like this.
So, there is a machine and the animal
goes and the blade cuts the animal straight
like this.
Splits the head off.
And the reason they do that is because
it's more cleaner and less blood comes out.
And the animal dies.
As for FDA, the animal can be killed.
So, while the animal is alive, they start
splitting the head of the animal until the
brain and then, you know, eventually when it
gets to that area, then they're like okay,
the animal is now dead and then eventually
no blood comes out or very nominal blood
comes out.
So, instead of horizontal killing, now they do
vertical killing.
So, animal could be standing and the blade
will come from the top and will split
the head in half.
So, is important.
Number four, the blade this is where it's
important for Muslims, must come from the bottom.
90% or almost 85%.
Ali Jumaa, he's a, the Mufti, he used
to be the previous Mufti and stuff, a
scholar from Egypt, he says, he did, he
did, he went and did the research and
he found that almost 80 or 85%
of these slaughterhouses, they cut from the top.
They don't slaughter if the animal yeah, so
if the goat is there, the goat comes
in a clasp and they will start cutting
from the top.
So, they just want to chop the head
off.
Even if that happens, the blood flow does
happen, but the blade didn't start from the
bottom.
So, the blade has to start from the
bottom.
Okay, the position of the blade is important.
The next condition is where there is Ikhtilaf.
So, up till now, we are all in
unanimous.
All four schools of thought, even the Zahiri
or the Salafi school of thought, they all
agree to this.
Where there is Ikhtilaf is whether saying Bismillah
is required or not.
Okay.
The Shafiis, those of you that are from
Kerala, you're lucky.
Or Sri Lanka.
The Shafiis do not require Bismillah.
They say that condition is already fulfilled by
selecting a Muslim or a Jew or a
Christian.
And their God is the same God, so
that is the condition.
And all the Ahadith that talk about you
must say Allah's name on the animal, all
of those are high recommendations and they are
not requirement or mandates.
Whereas all the other schools of thought, the
Hanafis, the Malikis, the Hanbalis, as well as
the Zahiris, they all say that it is
a must mandatory requirement.
Mandatory requirement.
That is one.
One issue.
That there is Ikhtilaf on.
The second issue the Ikhtilaf is on is
whether the Bismillah Allahu Akbar is on the
animal or on the blade.
So at the time of my slaughtering I
say Bismillah Allahu Akbar and I can slaughter
with that, according to one opinion I can
slaughter as many animals as I want because
I've said Bismillah Allahu Akbar at the time
of grabbing the knife.
And that's where hand slaughter and machine slaughter
issues come in.
Because the ones who say one Bismillah Allahu
Akbar is enough for me to slaughter ten.
So there's ten goats.
I say Bismillah Allahu Akbar on the blade
and I go one, two, three.
I've said Bismillah Allahu Akbar.
The act is continuous so I've killed ten,
no problem.
So that's where the scholars they say machine
slaughter, if the person says Bismillah Allahu Akbar
on the button that blade is now, as
long as somebody doesn't stop that blade, that
blade has Bismillah Allahu Akbar on it.
And the others they say no, no, no,
it has to be Bismillah Allahu Akbar on
every single animal.
So Bismillah Allahu Akbar one, Bismillah Allahu Akbar
two, Bismillah Allahu Akbar three, Bismillah Allahu Akbar
four and every single animal there must be
Bismillah Allahu Akbar.
And that's where all of these differences are
coming from.
There is a third element to this which
is that at the time of slaughter the
animal must be alive.
Okay?
And that's where also the machine hand slaughter
is coming into because there's two to three
percent of the animals that may not make
it alive after the process.
So if they were electrocuted or they were,
so now what they're doing is they no
longer electrocute them in water.
So the chickens they're basically dipped in water
while they're alive and they're given a shock
of one second.
So that zaps their brain and it numbs
them for a second, puts them in a
shock.
So they become like very calm then.
And then you can slaughter them.
Okay?
It doesn't kill them.
Now what they're doing which I personally saw
in a slaughterhouse myself with my own eyes
because I went to inspect it, is they
put them through a chamber where in each
chamber the percentage of oxygen drops.
So it goes from 100 percent next chamber
90 percent.
They bring them to the next chamber 80
percent.
So CO2 and oxygen levels they oscillate.
So they go from 80 to 70 percent
carbon dioxide 30 percent oxygen and those people
they actually go into sleep.
Kind of like when you choke somebody and
you put them in a sleeper hold.
Right?
You choke the oxygen supply to the brain
and they faint.
So similarly they do that through the process
of a chamber.
The bird is not shocked but it's fully
alive.
And they have people who are trained in
holding the bird.
If the bird is dead then it's like
it's wings are going to like flap out.
It's got nothing.
But if it's still alive it still have
the wings intact.
So there are people who are trained that
are putting that chicken on the rail and
they remove all the dead chicken as they're
coming.
So that whole debate.
Now personally this debate is just over exaggerated
by certain group of people.
I don't want to pick names but there's
a certain group of individuals and obviously they
have their scholars they follow but they're very
like because they're predominantly Desis and those Desis
scholars are promoting this particular understanding.
Again if they want to follow that no
problem.
What is not right is for example when
we went to somebody's house and that brother
refused to eat your Muslim brother's chicken because
you don't know if it is hand slaughtered
or not.
That act is Haram.
That's my problem.
Right?
That when a brother serves you the Hadith
of Prophet Sallallahu Alaihi Wasallam where Prophet Sallallahu
Alaihi Wasallam?
In Bukhari.
The Hadith is what?
The Sahaba's they came and said you know
Rasulullah we have some new Muslim brothers we
don't know if they really know like how
to slaughter or not.
They're just new they're figuring things out.
Should we eat their food?
So Rasulullah Sallallahu Alaihi Wasallam said they are
your brothers say Bismillahir Rahmanir Rahim and eat.
So we are not allowed to.
For example when we would serve food in
the Masjid there would be brothers that would
not eat food.
Because oh it's you know this Imam is
serving you know non Zabiha he is not
verifying and stuff like that.
To force your opinion onto others is actually
the biggest Bida'ah.
Period.
You can follow whatever you want to follow
but if you're coming to the Masjid Allah
has not given you a right to ask
the Masjid administration what type of food because
that is now you're putting a Tahuma or
you're saying I don't trust you as a
Muslim.
Ta'amul Muslim the food of a Muslim
is Halal food.
Even if he serves you Haram even if
he serves you Haram.
It will not affect you.
Right?
He'll get the sin for it to serve
you Haram.
Right?
Like I know that for example I was
in somebody's house I had been eating food
in their house multiple times and then afterwards
we were in some discussion and he's like
you know I buy my food I buy
my meat from Costco.
So now I know now I know I
don't need to insult him and say brother
I can't come to your home unless you
buy your meat from you know this butcher
or that butcher because I know you buy
your meat is Haram because he still follows
a Madhab.
He follows a Madhab that allows him to
buy that.
Okay?
So we should not create such stringent views
around this that you know divide the community
over that.
Now what happens to the meat that is
found in Costco what happens to the meat
that is found in mainstream places?
The meats of Jewish people is Halal for
us and it's actually the most Halal it
is as equal to Halal like one of
the brothers saw me buying Turkey from Costco
there's that Plainville Turkey that's the kosher Turkey
So remember that?
They were like Sheikh Imam this Halal?
I'm like yes it's kosher No kosher is
different right?
No no Habibi kosher is Halal Halal is
kosher kosher is Halal They're Halal for us
right?
So as long as you know that the
meat is kosher you can buy it and
eat from it without any Haram That means
you can go to your local public and
buy kosher hotdogs They're there.
They're kosher There's absolutely nothing wrong with them
Now the rest of the meat This is
the people have taken now which they say
I'll go buy meat from Costco I'll just
say Bismillah Allahu Akbar on it.
That opinion is literally from the mainstream scholars
even the scholars that sometimes people attribute this
to such as Sheikh Uthaymeen, Sheikh Hawzan, Sheikh
Bin Baz.
They themselves never allow anybody to eat meat
except Allah's name is mentioned in it.
The ones that are easiest on that are
the Shafi'is like you and me You're
a Shafi'i right?
Astaghfirullah, you're confused May Allah help you He
has become a Shanafi A Shafi'i Hanafi
He's become a Shanafi He's got too many
Hanafi friends so he's become a Shanafi now
So anyhow The Shafi'is are the only
ones that actually allow without Bismillah but they
also legislate you must know that this is
coming from a Christian You must know that
this is a Christian.
Like the institution, the place that is selling
that owner has to be Christian So buying
food from Costco, these places, literally I search
through all the fatwas It's just the fatwa
of ease There's one or two fringe fatwas,
fringe that are out there that allow you
to eat Bismillah Allahu Akbar They say, you
know what, just say Bismillah on the food
and it becomes halal Other than that, mainstream
majority of the scholars do not allow you
Now, for example, my friend He's a chaplain,
Ben He's 76 years old Just so you
know, he's not my friend We work at
the same place as a chaplain So if
he goes hunting I told him, if you
go hunting and you get some meat, bring
it to me Because he's a practicing Christian
I'll eat meat from him But if he
goes to Costco and buys meat from me,
I know that it's Costco meat That meat
doesn't all of a sudden become halal because
he bought it from Costco It has to
be something he hunted, or he slaughtered That
meat is halal So may Allah make it
easy for us, but again All of that,
when the scholars, they say halal This is
the entire discussion that is intended by that
one word, that is halal Now similarly on
each one of these, halal trader, halal quality,
those discussions can happen, but we're not going
to go into that discussion for today's sake
InshaAllah So Allah SWT says Allah knows how
long you stayed in the cave So one
of you shall send one of you with
this money of yours to the city Go
and look for the most purest food that
you can find فَلْيَأْتِكُمْ بِرِزْقٍ مِّنْهُ Let you
bring some food from there وَلْيَتَلَطَّفْ And be
very, very, very cautious Show exceptional caution And
let not anybody have a whiff of your
presence If they get to know that you
are here End of story Because they're going
to arrest you The next ayah says إِنَّهُمْ
إِن يَظْهَرُوا عَلَيْكُمْ If they capture you and
they find out about you يَرْجُمُوكُمْ They will
stone you to death أو يُعِيدُكُمْ Or they
will يُعِيدُكُمْ And they will return you فِي
مِلَّتِهِمْ In their ways of ibadah and worship
They will take you back in the older
ways وَلَن تُفْلِحُوا إِذَاً أَبَدًا And in that
case You will never be able to be
successful then You will never succeed, not in
this dunya In akhira you will not succeed
We'll stop over here inshallah We'll start from
verse number 21 next week Inshallah, if anybody
has any questions about what we covered or
anything related to that, feel free in the
next 4-5 minutes Within them Within them
They haven't left yet This all is in
the cave They're awake and they're having this
conversation amongst them The next one is The
next ayah is like وَكَذَٰلِكَ أَعْفَرْنَا عَلِيهِمْ وَكَذَٰلِكَ
أَعْفَرْنَا عَلِيهِمْ The next ayah is where we
talk about that So this entire discussion is
just amongst them Bismillah Ask all the questions
These youngsters Yeah Were
you here the first day?
Okay, so the background was they ran away
right?
The king was gonna kill them The Qiyanus,
he was gonna arrest them and kill them
because they were not They don't know that
They think that the other king is still
there In their mind they're like oh we
only lived in the cave for one day
or a part of a day So they
still believe that the same king who they
ran away from is still there but now
they're feeling hungry And the greatest over here
is you know and this is a really
interesting point that in whose hospitality were they?
For 300 years Allah subhanahu wa ta'ala
No food, no drink No bathroom Nothing Right?
Similar to Prophet salallahu alayhi wa sallam When
he used to do the siyam al-wisal
When he used to do the continuous fast
Right?
Some of the sahabas wanted to do it
So he forbade them He said don't do
continuous fast He's like why?
We wanna do it too Right?
So he said Right?
Literally Like I'm gonna hang out with him
tonight The Arabs they say Allah said I'm
gonna chill with him tonight I'm gonna be
in the presence of this person I'll hang
out with him tonight Like I have my
moments with Allah subhanahu wa ta'ala And
I get special food from Allah subhanahu wa
ta'ala He feeds me And he gives
me water So I can do that And
that's the ziyafa of Allah subhanahu wa ta
'ala And that is why Some of the
ulama attached to that They say that when
we will be In the eternal hospitality of
Allah Subhanahu wa ta'ala in Jannah There
will be no bathroom We will not have
any need to go to the bathroom We
will not have any need to go To
the bathroom And that is why some of
the Jews when they heard about that He
was a very famous tabi'i I'm just
missing his name Anyhow he'll come to me
Very famous tabi'i Very very famous tabi
'i He was a qadi too So There
were Jews that were living in his town
So they heard about this the Jews They
said What's nonsense that you're saying You're gonna
go to Jannah You're not gonna have to
go to the bathroom What kind of nonsense
is this They didn't believe in that So
this qadi he said to the He said
When you eat the food Does the entire
food come out Or some of it He
said Some goes to my body And he
said if in this dunya some can go
to your body And other can come out
then why in the akhira Not the entire
thing can go to your body and nothing
comes out Right So these are matters of
mantiq Like when we understand and have belief
in Allah subhanahu wa ta'ala These things
So anyhow coming back this was their state
They were a muhjiz So when they woke
up after 300 years They came back to
the hospitality Of this world And the first
thing this world does to you When you're
born as a baby Is you cry for
hunger While you were in your mother's Belly
you were not hungry You didn't need food
and water Right because you were again In
the hospitality of Allah subhanahu wa ta'ala
But the minute you come into the hospitality
Of this world Then the necessity of this
world is food and water You're going to
need that Yes That
is not just Only for Sayyidina Maryam for
example Right Many of the sahabas had Similar
muhjizat Khubayb radiallahu anhu When he was being
killed Right before when he was captured In
Mecca Khubayb When Khubayb was captured in Mecca
The house in which he was imprisoned The
chief's house She says The chief says that
I would see Khubayb And he Would be
eating fruits And
the people of Mecca had no fruits So
he Like this is even the sahaba These
are muhjizat Right my sheikh wrote actually a
book On this Which is the muhjizat of
Not having To need food in this world
And he He documented in the 40 pages
that he wrote or 50 pages Authentic narrations
of People of the past Where they built
such a connection With Allah subhanahu wa ta
'ala that they never needed food In this
dunya And we have many narrations From the
sahaba Good question but it didn't open the
tangent Any other questions?
Otherwise we'll end inshallah Good Allahumma salli wa
sallim Ala nabiyyina muhammad wa ala alihi wa
sahbihi Wa sallim taslimin kathira wa barikillahum Ala
muhammadin wa ala ali muhammad Tama barakta ala
ibrahima wa ala ala ibrahima Anak ahmad wa
majid Oh Allah we ask you with your
blessed names Oh Allah we ask you with
all your infant names The ones that you
have taught us And the ones you have
kept secret From us.
Oh Allah give us the ability to truly
Connect with the quran.
Oh Allah we ask You to truly understand
the quran Oh Allah we ask you to
open our hearts To be able to understand
the intricacies Of your kalam.
We ask you Allah subhanahu wa ta'ala
Allow this quran to illuminate Our hearts and
allow the Illumination to illuminate our paths And
our lives.
Allow us to make decisions With the noor
and the light of this quran We ask
you Allah subhanahu wa ta'ala In this
blessed month to fill our hearts With the
love of Nabi Muhammad salallahu alayhi wa sallam
We ask you Allah to grant us the
ma'rifah Of Rasulullah salallahu alayhi wa sallam
And we ask you Allah to give us
A ru'ya of Nabi Muhammad salallahu alayhi
wa sallam Before we meet you Ya Allah.
We ask you Allah subhanahu wa ta'ala
That our brothers and sisters in Gaza Are
suffering.
Allow them to Allow them with your mercy
to ease their suffering We ask you Allah
subhanahu wa ta'ala That all the plots
of the enemies And what is taking place
in Lebanon and Sudan And all other parts
of the world That Allah subhanahu wa ta
'ala eases the pains Of our brothers and
sisters in all parts of the world We
ask you Allah subhanahu wa ta'ala That
you truly understand what is in our hearts
And you understand the pains that we're going
through O Allah we ask you to alleviate
And eliminate all the pains that we have
And fill our hearts with the joy of
Iman and the light and noor Of the
light and noor of Hidayah and the love
of this quran And the love of Nabi
Muhammad salallahu alayhi wa sallam I say this
and I ask Allah to forgive me and
you And the rest of the Muslims So
ask forgiveness for He is the Forgiving, the
Merciful