Ahmad Saleem – Tafseer Surah Kahf – Deep Dive into Quranic Lessons #16

AI: Summary ©
The transcript discusses various topics related to the spiritual world, including the origin of the name, suffering, and the belief that humans can speak to one another. They also touch on measurements and categories of trees and cedars, as well as the history of the holy book characters and the belief that humans can speak to one another. The transcript also touches on a project involving steel and a wild animal, as well as the potential impact of a metal build on people and animals. The group mentions a massive metal building that is expected to destroy the planet and discusses various theories about the cause of the disaster and the potential for humans to be in a different realm. They also mention a test for the future.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
As for the wall, it was for him,
O Mary, that We
placed it in the earth, and gave it
to him.
I seek refuge in Allah from the accursed
Satan.
In the name of Allah, the Most Gracious,
the Most Merciful.
In the name of Allah, and all praise
is due to Allah.
And peace and blessings be upon the Messenger
of Allah and after him.
My Lord, explain to my heart and ease
my affair, and solve my problem in a
second.
My saying is, Our Lord, increase us in
knowledge, O Most Generous.
So, last time, what we've done was, we
had stopped at the story of Khadr, and
the last session that we did, we had
a long discussion on whether Khadr, peace be
upon him, is he alive on this earth
or not, and we mentioned different opinions of
the scholars.
Some of them said that, you know, the
majority of them said that, because of the
hadith of Prophet ﷺ, that he said that
after 100 years of my death, anybody who
is alive on this earth will not live.
And then the response on the other side
of the scholars were that, okay, fine, but
what about Dajjal?
We know Dajjal is going to come.
And the second response of the scholars were
like, well, Khadr is not from this earth.
He was on the sea.
So, the hadith talked about people on the
earth.
So, Dajjal is on the sea, Khadr is
on the sea, so he's excluded from this
equation.
And then, so on and so forth, that
discussion goes on.
And then the discussion on what realm he
operates in, we had a detailed discussion on
that, that, you know, he is more concerned
with the batin, how Allah ﷻ operates the
world, which you and I cannot understand.
There are things that happen that we don't
understand.
And then there was a discussion that we
said we would leave it, because that discussion
is necessary for us to understand Khadr, peace
be upon him, discussion, as well as what
is to come, which is Dhul Qarnayn, which
is that, and this is the beauty of
the Qur'an, right?
If we keep studying the Qur'an, we're
going to get chunks of every science that
we need to study.
You'll get chunks of that.
So, this portion of what I'm going to
discuss is part of our aqidah, right?
Which is what we believe in.
Which is that something that the West calls
paranormal activities, right?
For us, we believe that those things can
take place.
And we have a name for that, which
is called mu'ajizat.
Mu'ajizat are things that take place at
the hands of the anbiya, specifically, only anbiya
ﷺ, only the prophets, in order for them
to provide proofs of prophethood to the people
that they're calling.
After the anbiya ﷺ comes a category of,
which is called karamat, okay?
These are also things that are khariq al
-a'dah.
These are also things that fall out of
the normative scale of the world, the normal
operating system of how things work.
And these are things that the wali or
the person who is so close to Allah
ﷻ, he does not have control over.
It's not like, oh yeah, I'm going to
do this karama now and it'll happen.
So, a lot of what we see sometimes
where people claim that they have karama and
then they can bring karama at that every
moment, it's not.
They don't have the control to say, okay,
now I'm about to do a karama, all
you guys get ready.
It doesn't work like that.
It is something that happens that Allah allows
this particular thing to happen.
So, an example of that was that we
were traveling with one of the scholars and
it was four of us.
And we were in the car and it
was a pretty famous scholar in Medina.
And we were in the car with him.
And we wanted to go from the place
where we were to a place which was
almost an hour drive.
Now, the person whose car we were in,
the window at the back, that window does
not go up and down.
We all know that because we drove in
the car from Riyadh to Medina.
That window doesn't come down.
So, we're in there and then the sheikh
is like, let me just put the window
down.
And he just presses the window and the
window goes down.
So, all of us were, because we were
recently studying students of knowledge, we're like, karama.
Then what happens, we stopped at the gas
station, whatever, people went to get stuff.
And we went and we checked the window
and the window is not working.
So, the sheikh comes back in the car
and we're like, sheikh, it's getting hot.
Can you roll up the window, put the
window down?
We're trying to test this karama.
And he's like, don't play with me.
I know what you're trying to do.
This is not a karama.
It's a short circuit and the wire just
connected one time.
So, sometimes we take these little things as
it's not.
It is something that actually falls out of
the normative day-to-day of life.
And I'll give you some examples of that.
So, how do we know these things exist?
Because of what happened with the sahaba.
Now, the belief of karama, there is a
very big, I would say almost 50%
of the people that completely deny this.
From the Sunni tradition.
From our tradition, they say, these karama, yes,
happened.
All these things that happened with Umar, all
the things that happened with Khubaib ibn Adi.
All of these strange paranormal activities that happened.
All of these karama, they were only for
sahaba.
And after sahaba, the succession of these karama
stopped.
And there is a pretty big chunk of
scholars that also say, no, that's not true.
They take place throughout time and they are
also taking place today.
They can take place today.
The probability of it is far less, but
it can take place today.
The example of that.
So, the sahabi that was in Yemen.
And, you know, this is a very famous
hadith about Prophet's narration of Umar radiAllahu anhu
where he said what?
He said, praise be to Allah that Allah
had not taken my life until I saw
a person from the companions of the Prophet
at the level of Ibrahim alaihi salam.
The story was that this sahabi was in
Yemen and he was thrown into fire.
He stayed in fire for seven days and
he came out alive.
And he came back to Umar radiAllahu anhu
in his khilafah and told him the story.
And he said, praise be to Allah that
he didn't take my life until I saw
someone from the sahaba, from the ummah of
Muhammad sallallahu alaihi wasallam, at the level of
Ibrahim alaihi salam.
Similarly, Khubayb ibn Adi.
When he was being, Khubayb ibn Adi and
the second person that was with him in
the ambush.
They were both ambushed right after Badr.
And there was an ambush.
They were going out for a secret mission
and they got ambushed by the tribe.
It betrayed them.
There were ten people.
Seven were killed.
Three took refuge on top of the mountain.
One of them was Khubayb ibn Adi.
I forgot the name of the third, second
one.
And the third one, the name is not
mentioned in the books.
So these two, they had amazing karamat.
One of them, he raised his hands and
he said, Oh Allah, akhbir nabiyyak ma fa
'aloo bina.
Oh Allah, tell your nabi what they did
to me.
And Jibreel alaihi salam from the seventh heaven
came down and told Rasulullah sallallahu alaihi wasallam
the entire scene of what happened.
Then he said, this person on the mountain,
he said, Oh Allah, ever since I became
a Muslim, I have not allowed a kafir
to touch my body.
If I die today, protect my body and
fulfill my promise.
I promise that I will never touch a
kafir and I will not allow a kafir
to touch me, a mushrik.
So protect my body for me.
There was a lady by the name of
Sulafa bint Mahyan.
Sulafa, she was a really, really rich woman.
And her three or four of her close
male relatives died in Badr.
So she took an oath that I, and
it was this person who killed all of
her relatives.
So she took an oath that I shall
not take respite until I drink water in
the skull of this person.
So she gave thousand dinars, a lot of
money, not dinars.
Said, anybody who can bring me the head
of this person, I will give them thousand
dinars.
So this person dies.
As soon as he dies, the karama, the
narrator is mentioned.
Who's the narrator of the story?
Jibreel alaihi salam.
Jibreel alaihi salam says, Allah sent fog.
And everything, the entire place was covered with
fog.
They could not see.
So they said, we'll come back and take
his body tomorrow.
Nothing's going to happen.
Anyways, it's a desert.
There are no wild animals here.
Next day they came.
They could not find him.
And his body was buried by the Indians.
Khubaib, on the other hand, he is also
being executed in Makkah, a public execution.
And right before, he is in the house
of the woman that is basically the one
who captures him.
He was held captive in that house.
And the woman was taking care of him.
So he says to the lady of the
house, Bring me a razor so I can
beautify myself to meet Allah.
That I just want to fix my beard
because I'm about to meet Allah.
So she brings that blade.
And she says, when I entered, I found
that he was eating grapes.
People of Makkah, this is not the season
for grapes.
And he was eating grapes while his hands
were tied.
So these are karamat that happened at the
time of...
And the list can go on with the
Sahaba.
Sariah, Umar radiallahu anhu is on the minbar.
He says what?
Ya Sariah, waraa al-jabal.
3,800 kilometers away, Sariah hears the sound
of Umar radiallahu anhu saying, Behind the mountain
is the enemy, be careful.
Right?
So these are things that Allah Subh'anaHu
Wa Ta-A'la is capable of doing
then and now.
And these are all karamat.
These are supernatural things that can take place.
But only at the will of Allah.
Not at the will of the Wali.
That is very important.
And so all that we are going to
study today is going to be of that
category.
So we must understand this.
So now the story begins.
Remember the three questions that were asked?
Ashab ul-Kahf.
Yas'aluna ka'ani ar-rooh?
And yes, Rajulun ta'afa al-mashariq al
-ardi wa maghari biha.
So Dhul-Qarnayn.
So today we begin the story of Dhul
-Qarnayn.
The person, Dhul-Qarnayn, is he a human
being?
He had horns.
Okay.
So let's talk about his name first.
There are four aqwal of his name.
Okay.
This is going to be a little bit
different style of tafseer because we must understand
this.
Okay.
I generally don't do aqwal.
But this is going to give you appreciation
of the science of tafseer.
Dhul-Qarnayn.
Number one.
Qarn is a century.
So Dhul-Qarnayn, the one who lived in
two centuries.
That's one tafseer.
He lived the latter part of one century
and then latter part.
So all of you guys are Dhul-Qarnayn.
Right?
According to that.
Because you lived in the previous century.
Hopefully.
Some of them didn't.
Some of them didn't.
Yeah, you didn't.
You didn't.
You didn't.
People before.
Anybody that was born before 2000, you are
all Dhul-Qarnayn.
According to that definition.
Because you lived in one century and now
you're living in another century.
That's one meaning.
The second meaning of Dhul-Qarnayn is that
he has the knowledge of this dunya as
well as the baatin.
Right?
So the obvious and the hidden realm.
So he understands the obvious realm as well
as the hidden realm.
The third meaning of Dhul-Qarnayn is that
when he was growing up, there was a
sword that was hit on his head.
And his skull had split.
So it had an obvious separation and a
protrusion.
So it felt like he had two horns.
That was his physical structure of his skull.
The fourth or fifth.
I don't know.
I forgot.
Fifth?
Fourth?
Fourth.
The fourth meaning of Dhul-Qarnayn is he
used to have a quwun-sula.
Which is literally something like this.
Which used to have two actual horns on
top of it.
Okay?
So that's why he is named Dhul-Qarnayn.
Most of the tafseer scholars of the past,
they call Dhul-Qarnayn, the old tafseer scholars
and the previous classical tafseers, they'll say that
he is Iskandar the Great.
Alexander the Great.
Okay?
That's one tafseer.
Then there are tafseers that say that this
person was a person in India.
And a third tafseer is that he was
from the area of Tajikistan and those areas
of China and Russia that built.
And that's why the tafseer is called the
Greater Wall of China and all of that.
If Allah wanted us to know who he
was, he would have told us.
He wanted to focus on that.
That he was known as Dhul-Qarnayn.
Right?
That's one part.
Was he a king?
He was a king.
And how many people have had the kingdom
of the entire world?
That's good.
It's easy to answer this question, right?
How many people have had the kingdom of
the entire world?
It's very easy.
Four.
Two were kuffar and two were Muslims.
Who are the two kafirs?
Nimrud?
And?
No.
Bukht Nasr.
Nabukat Nasr.
Yes.
Bukht Nasr.
Nasr.
These are two kuffars.
Two Muslims?
Sulaiman Ali Salam and Dhul-Qarnayn.
Who is the fifth one?
Who is the fifth one who hasn't come?
Mahdi Ali Salam.
He will also be the ameer of the
entire world.
The entire world will submit to him.
Okay?
He is to come.
He is not here yet.
Now, Dhul-Qarnayn, about him, there are two
aqwal.
One is that Dhul-Qarnayn was a human
being.
And the other is that Dhul-Qarnayn was
an angel.
In either case, if you want to take
him as a human, if you want to
take him as an angel, in either case,
the tafsir that we're going to do is
going to make sense to you.
If you're going to take him as a
human being, then that means that he had
literally mu'ajizat.
Like, can human beings survive in space?
Can human beings survive in space?
Like, without any spacesuits and stuff?
Is there a possibility for us to survive?
I don't think so.
You don't think so?
No?
Probably not.
Yeah, Isra-ul-Mi'raj is in 20
days or something.
Didn't he go on Isra-ul-Mi'raj
without spacesuit?
He not only went there, he actually went
all the way to the seventh heaven.
Right?
So if you just go to the height
of Mount Everest, it's so cold that you
can't survive.
But he survived.
Where is Isa-alaihi-salaam right now?
With his physical body?
He's in the second heaven.
He's surviving.
Idrees-alaihi-salaam.
Right?
On the fourth heaven.
His ruh was taken.
He was physically present on the fourth heaven.
Okay?
So, and that's why it's important for us
to understand aqidah.
Okay?
Something that hasn't happened or is least likely
doesn't become impossible.
Yeah, you can say that it's a high
probability that if you go to the space,
you're probably going to die.
High probability.
But having said that, is it possible for
somebody to survive in space?
Absolutely.
Allah Subhanahu wa ta'ala can alter all
of the composition of your body for you
to survive in space.
Absolutely.
When we're going to be in Jannah, there
is going to be no bathroom.
We're not going to go.
There's going to be no defecation.
There's going to be no urination.
Nobody's going to urinate.
Allah is going to take.
And that was one of the biggest objections
that the Jewish people had.
They're like, what kind of nonsense is this
Nabi telling you that we're not going to
have this?
So, one of the qadis, they said to
the Jewish people, he said, when you eat
your food, does all of the food come
out or a portion of it?
He said, portion of it.
He said, the one who is capable of
taking portion to your body and other exits
your body, is he not capable of having
the entire thing consumed by your body?
What is the sound?
You hear it?
What?
Printer?
This, it stopped.
Alhamdulillah.
Alright.
So, that's the other part about Dhul-Qarnayn.
That whether you take him as a human
being or you take him as an angel,
the story that we're going to discuss, it's
all going to make sense.
Okay?
Now, wa yas'alunaka.
The word yas'alunaka comes in the Qur
'an 16 times.
15 times it comes in the form of
yas'alunaka, mudarir.
And one time it comes in the form
of past tense.
Where is the past tense?
I think it's in Surah Baqarah.
Past tense, sa'alaka.
Wa itha sa'alaka ibadi anni fa inni
qareeb.
Ujeebu da'watul da'i itha da'ani.
Whenever they ask you, O Prophet of Allah,
about me, inni qareeb.
In all of the answers, in all of
the answers of yas'alunaka, Allah Subhanu wa
Ta'ala says after that, qul.
O Prophet of Allah, say.
Say.
But in sa'alaka, the qul is dropped.
Because Allah Subhanu wa Ta'ala wanted to
let you know that you don't need an
intermediary to connect with Allah Subhanu wa Ta
'ala.
Itha sa'alaka ibadi anni.
If people ask you, if my servants ask
you, inni qareeb.
Right away.
Not even qul.
O Prophet of Allah, say to them that
remove that qul and connect it directly.
Okay?
Now, Allah Subhanu wa Ta'ala says over
here, wa yas'alunaka AAan dhulqarnayn.
They are going to ask you about dhulqarnayn.
Dhulqarnayn.
Qul, O Prophet of Allah, say to them,
sa'atlu AAalaykum minhu dhikra.
I am about to relate to you some
information.
Whatever we know now is just a very
small portion of the detailed story of dhulqarnayn.
Okay?
Now, I'm trying to understand how I can
actually relate this to you.
So, the part when Allah says, sa'atlu
AAalaykum minhu dhikra.
Right?
In that, there's an element of elevation of
the story of dhulqarnayn.
Right?
Because what Allah Subhanu wa Ta'ala is
doing is He's telling you, look, dhulqarnayn, whatever
great actions that He did, now, all of
His life, His story has become a form
of tilawa.
A form of ibadah for you.
And this is how Allah honored His positive
life, His blessed life.
And that is what Allah Subhanu wa Ta
'ala does.
Right?
If you and I do something for the
sake of Allah Subhanu wa Ta'ala, Allah
can turn that action of ours as a
source of ibadah for others and a source
of reward for you.
So, every person that reads this story today,
dhulqarnayn gets a portion of that reward too.
And that's the subtle part.
When Allah says, sa'atlu, right?
Over here, Allah is like, I'm about to
recite.
So, this is a recitation and that recitation
of the Qur'an is a form of
ibadah.
But His goodness turned His story into a
form of an ibadah.
Okay?
sa'atlu AAalaykum minhu dhikra Okay?
inna makkanna lahu fil ardi wa aataynahu min
kulli shay'in sababa Allah Subhanu wa Ta
'ala said that we had makkanna, we had
established Him, we had given Him all of
tamakkun.
makkanna yumakkinu basically means to be able to
have complete control.
Nothing is out of your control.
inna makkanna lahu We had allowed Him to
have the control in this earth.
wa aataynahu And we had given Him min
kulli shay'in sababa And we had given
Him the means of all things.
kulli shay'in, all things.
sababa, the means.
How many times does the word sababa come
in the Qur'an?
Nine times.
Right?
The word sababa comes in the Qur'an
nine times.
Okay?
All of the nine times except one.
Right?
If you look at the translations of it.
All of the nine times that we translate
the sababa in the Qur'an, we translate
it as a pathway.
A pathway.
Okay?
And the word asbab.
Asbab.
Today we say sabab.
But the word asbab in the Arabic language,
if you look up in the Arabic dictionary,
it says, turuqus sama'i fee abwabiha It
is the passageways and gateways of the skies
through the doors of the sky.
That is the literal definition if you pick
up the Arabic dictionary.
Asbab.
turuqus sama'i fee abwabiha Okay?
aw ma'arijuha Even some of the castles
that can be found in the sky.
Okay?
All of that is the literal Arabic text
of the meaning of the word asbab.
Zayd ibn Aslam, the sahabi, the tab'i,
he used to say that Arabs only understood
the word sababa as ways in the sky.
Whenever the word sababa was used in the
Qur'an, Arabs did not understand it any
other way.
Okay?
This is important for us to understand.
Okay?
Now what happens, every time we do translation
of this particular ayah, right, we turn it
into means.
Say sababa means, which is a really far
-fetched translation of it.
But the reason why most of the mufassirun
have done it is because they didn't understand
space travel.
They didn't understand all of that.
It was very foreign to them.
So they said, no, we'll use the word
sababa, fee kulli shay'in sababa i.e.
Allah had given him the means of all
the things.
The actual translation, if you do it, based
on tafsir al Qur'an bil Qur'an,
doing the tafsir using Qur'an with the
Qur'an, this means that we had given
him kulli shay'in sababa, we had given
him the means, we had given him all
things that he needed for the pathways of
the heavens and the earth.
Okay?
Now this concept was not foreign.
Right?
What does Firaun say to Haman?
Ya Hamanu, Ibn Ali, Ibn Ali sarhan, can
you make for me an escalator sort of
a thing?
Why?
la'alli ablughul asbab So I can reach
the pathways of the sky.
And once I will reach that with the
means that you will create for me, right,
then I shall be able to attali'a
ila no, fa attali'a ila ilahi Musa
So I can go and check Allah, this
Allah that Musa is talking about.
It's in the Quran.
So literally he is telling Haman, hey man,
why don't you build me some space travel
thing so I can get to the sky,
asbab as-sama, I can get to the
doorways of the sky, so that I can
cross and now let me go and check
where is the ilah of Musa.
In the Quran.
And it's translated as the pathways of the
sky.
So if we take that same translation here,
then the entire story takes a complete shift.
Okay, how does that?
So, inna makkanna lahu fil ardi We had
established him in this earth.
He had all the resources that he needed.
Why?
wa'ataynahu And also we had given him
kulla shay'in Everything that he needed.
sababan i.e. all things that he needed
to be able to enter those pathways.
Okay?
fa'atba'a sababa So, even in the
translation, what does it say?
So he traveled the course.
You pick up your translation, it says you
traveled.
So sababa in the morning, in the ayah
before was means, all of a sudden next
one we say he traveled the course.
So if you understand it as means, then
what happened?
He traveled the course.
Course where?
He's leaving this earth.
Now it's very important for us to understand
some of the things that the sahabas in
the hadith have been mentioned about him.
For example, there's a hadith of Ali r
.a, a qawl of Ali r.a, that
Dhul-Qarnayn, he parked his horse, he parked
his horse on Surayya, the Cyrus Star.
It's in Fath-ul-Bari.
He parked his star in Surayya.
What did I say?
He parks his star?
I like that.
It's good.
I think I need coffee.
So he parked his horse at Surayya, which
is the Cyrus Star, and then he came
back.
And nobody from the previous generation ever questioned
that.
Because they understood that travels in the space
was a normal phenomenon.
Nobody questioned that.
And even it was recorded, and it has
been recorded till today for us.
And so many other aqwal that we have
about Dhul-Qarnayn.
So he traveled his course.
حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ This is something
important for us to understand.
Until he reached the setting point of the
sun.
Where does the sun set?
We have discussed this in the previous story.
Does the sun ever set in the world?
It's an illusion of sunset.
But the sun is actually never setting.
Okay.
How would you have the sun setting?
What needs to happen for you to actually
see the sunset?
And what happens in outer space?
How far do you have to be in
outer space?
You have to leave this galaxy for you
to be able to see that sun completely
eliminate.
Like it's no longer there.
So he's saying حَتَّى إِذَا بَلَغَ Until he
reached the point مَغْرِبَ الشَّمْسِ He looked back
and he's seeing he's leaving this earth.
He's traveling and now he doesn't see that
galaxy anymore.
He's like seeing our solar system.
He's out of it.
مَغْرِبَ الشَّمْسِ وَجَدَهَا This is so powerful.
تَغْرُبُ Oh, there's food today?
MashaAllah.
MashaAllah.
Allahu Akbar.
This is amazing.
وَجَدَهَا He found the sun.
تَغْرُبُ It was setting.
So he's looking at the sun and he
sees the sun being setting.
فِي عَيْنٍ هَمِئَةٍ He sees the sun setting
in a dark, in a spring or in
a hole عَيْنٍ in an eye هَمِئَةٍ It
is murky.
It looks like water but it's murky.
There, once he's about to leave this earth
وَجَدَ عِنْدَهَا At that moment he found a
قَوْم He found a group of people there.
Question for you guys.
What is he talking about?
This عَيْن It's dark in color.
Think about it.
Black hole.
Go and read the descriptions of black hole.
It completely coincides with this.
It's like an eye, an eyeball with a
dark murky water.
عَيْنٍ هَمِئَةٍ So he's actually exiting and when
he's looking back he sees that as a
black hole.
عَيْنٍ هَمِئَةٍ وَجَدَ عِنْدَهَا قَوْمًا At that place
he sees قَوْم A nation.
Is it possible for us to have a
different nation?
How?
Oh yeah, you guys took Aqeedah.
You can't talk.
The two of them attended the detailed Aqeedah
class so they know the answer to this.
You guys, you can't say.
The rest have to figure this out.
Yeah, can they?
Do we have one earth or multiple earths?
Huh?
One earth?
How many?
Seven?
Seven earths.
So there are seven of you.
We have to get into multiple earths.
We have to get into multiple earths.
Dr. Doom sounds even more interesting now.
So question for you guys.
In the Qur'an Allah Subh'anaHu Wa
Ta-A'la says Allah has created seven
heavens and seven earths and they are exactly
the same.
Like they're a replica of each other.
Okay?
Now, is there a possibility for us to
have another intellectual creation of Allah Subh'anaHu
Wa Ta-A'la that exists on those
seven heavens or on those different earths?
Yes, it's possible.
Have we seen it?
Do we have any information about it?
No.
Right?
No.
But we have enough ayats that allude to
that that Allah is capable of doing that
and Allah sometimes tells us that.
If you don't behave, I will remove you.
And then, I will bring another jinn, not
another insan.
I will bring another creation that are not
going to be like you guys.
Okay?
So Allah is fully capable of that.
And we have this in our tafsir books
that before us were what?
Before ins were?
The jinns.
And before jinns were the?
The bins.
And before bins were the?
The hins.
Right?
And those three, all three, and they were,
and they were all intellectual because the jinns
were sent to negotiate with the bins and
if they don't listen to you, then kill
them.
All of that is happening and we know,
I'm seeing the beautiful faces of people, they're
like, what is going on?
So, seven earths, he goes and he finds
Indaha at the time he's exiting this universe,
this world, and he's going to the different
world.
He finds a group of people.
We said to, Allah says to Dhul Qarnain,
you have a choice.
You can punish them.
Or you can deal them with a gentle
and nice kind manner.
Who generally has the option to punish at
mass scale?
Angels.
And that is the ayah that alluded to
a lot of the scholars saying that he
was an angel.
He was not a human being.
Angels generally come to, Allah sends them to
a nation and says, punish them or don't.
Allah gives them the choice.
To the angels, sometimes Allah gives them the
khiyar.
That if in salah, if they turn back,
then don't punish them.
If they punish them, or go and ask
the Nabi.
Go and ask the Nabi.
So that is what's happening.
So he comes and meets this group of
people and he says, as for the ones
who have transgressed, we are going to punish
you.
Then you will be sent back to your
Rabb.
And he will also punish you.
A torment, a horrible torment.
وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا And as for
those who became Muslims and they iman, they
believed, and they did righteous deeds, or good
deeds, or they do good, فَلَهُ جَزَاءً الْحُسْنَةِ
For them, they're going to get the finest
rewards.
وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا And we will
have, our commands are going to be easy
for them.
i.e. we're going to treat them with
ease.
So it is important that this society had
elements in terms of the formation of rewards,
punishment systems, and all of that.
They understood this.
So it is a society, it's a group
of people that had sharia, that had right
and wrong.
They were able to differentiate.
They had a belief in akhira.
They had all of that.
ثُمَّ أَتْبَعَ سَبَبَ So then he traveled.
Now he traveled a course.
i.e. he traveled a different.
ثُمَّ is referring to, that he traveled a
different course.
i.e. he traveled further.
حَتَّى إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ What is happening
this time?
The time before, he's exiting from this world,
and he sees the sun from our universe
setting.
Now he's traveling, and he's entering somewhere else,
so he sees the sun.
The first thing you're going to see is
the brightest star.
So he's entering into another realm, and he
sees مَطْلِعَ الشَّمْسِ He sees the sun rising.
حَتَّى إِذَا بَلَغَ He reaches the point, entry,
مَطْلِعَ الشَّمْسِ where the sun rises.
Where does it rise?
It's always there.
But if you're coming into the galaxy, the
first thing you see is that.
So he enters that place.
وَجَدَهَا تَتْلُعُ عَلَىٰ قَوْمٍ Now, he enters this
place, this verse, this universe, and he finds
that the sun was, for this society, عَلَىٰ
قَوْمٍ It was rising on a people.
The sun was there on a people.
لَمْ نَجْعَلْ لَهُمْ مِن دُونِهَا سِطْرًا They had
no way to protect themselves from the light
of the sun.
And this ayah also alludes to the fact
that this can't be in this world.
Because we can always find shade from the
sun.
And Allah is like, over here, لَمْ نَجْعَلْ
It's like Allah is like, we had not
created for them.
They had no way at all.
They had no way at all to cover
themselves or save themselves from the light of
the sun.
In our tafsir books, yes.
The sun was always out and they had
no protection.
No, no.
When the sun was out, they had no
protection from the sun.
Because of the hadith that is mentioned in
Ibn Kathir.
This is a hadith that is in Ibn
Kathir.
It's a very long hadith, but I'll summarize
it.
The summary of the hadith is that when
he came over there, Zulqarnain, he saw these
people.
The only protection that they had from the
sun is that they would take the fat,
they would take the fat of any animal
that they had access to, they would put
that fat all over their body and then
while the sun was up, they would keep
themselves submerged completely in the water to protect
themselves from the sun.
And then when the sun was about to
set and there were some rays left, they
would catch whichever fish they were able to
catch and they would just raise the fish
with a stick and the rays of the
sun were so strong that their fish would
just literally barbecue in the sky with literal
rays of the sun.
And then as the sun would set, then
they would come out and eat whatever they
could.
So this is mentioned in Ibn Kathir about
this.
Remember we have mentioned this again and again
and again in Surah Kahaf and previous Surahs.
So whenever Allah says this is referring to
the way all of the miracles that we
have discussed about Ashab ul Kahaf and about
Dhul Qarnayn and about Khadir AS, likewise Allah
is like the way I am telling you
about all of these stories, Allah is like
we are well aware, we have absolute, true,
full knowledge of Him.
I don't get in doubts about what is
to come because what is to come is
actually more powerful.
So he traveled the course.
He traveled the course.
This is the third course he travels.
Or in another tafsir, Now this is where
it's really interesting because Saddain is two mountains.
That's how it is translated as.
Two mountains.
This Kalima said in the Quran comes four
times.
Out of the four times it comes in
Surah Kahaf in Ayah number 93, it comes
in Surah Kahaf Ayah number 94, and in
Surah Yaseen it comes two times in Ayah
number 9.
وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا
فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ We have created وَجَعَلْنَا
مِن بَيْنِ أَيْدِيهِمْ سَدًّا We have created between
i.e. them and the opposite side Saddan,
a barrier.
فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ And they do not
see.
So this barrier was a barrier.
Which story is this referring to?
Come on man.
When was the barrier where Prophet ﷺ just
walked right in front of the people?
Hijrah.
When all the 40 tribesmen with their swords
open were standing and waiting to kill Prophet
ﷺ.
And over here Allah ﷻ says that He
had created between Rasulullah ﷺ and those people
a barrier.
So he literally walked out in front of
them.
He could see them through the barrier.
They could not see him.
So As-Saddan comes this time.
So really interesting that all the times in
the Qur'an Sad is used as a
barrier except over here.
And they call it mountains over here.
Sad in the Arabic language generally is never
used for mountains.
But because of the Hadith that they are
encapsulated between two barriers they literally said these
are two mountains.
They literally said these are two mountains.
But the actual meaning of Sad is a
barrier.
So حَتَّىٰ أَنْتِلْ إِذَا بَلَغَىٰ هِي رِيشْتْ بَيْنَ
السَّدَّيْنِ Between the two barriers of the two
worlds.
Between two worlds.
So he is in this one world and
another world and between these worlds are barriers.
The way we know about the story of
Prophet ﷺ a barrier.
They are in this world or another world
but there is a barrier.
There is a barrier between these two worlds.
بَيْنَ السَّدَّيْنِ Between two barriers.
وَجَدَ مِن دُونِهِمَا Separated from them.
So he is not talking about this.
There is a مِن دُونِهِمَا Over there he
found a group of people that away from
this barrier was قَوْمًا Was a group of
people.
لَا يَكَادُونَ يَفْتَحُونَ قَوْلًا They were people who
could not understand language.
يَفْتَحُونَ قَوْلًا i.e. they could not there
was a group of people but they don't
have the ability to talk.
يَفْتَحُونَ قَوْلًا Any form of speech they are
not able to understand.
Now the way the Mufassirun have interpreted this
ayah is saying that okay they were talking
in sign language but then that ayah doesn't
make sense because يَفْتَحُونَ قَوْلًا in قَوْل any
form of قَوْل anything that is understood whether
you say it with your tongue or it
is heard اَوْ بِاللَّمْز with like a wink
all of those forms of communication is called
قَوْل So لَا يَكَادُونَ يَفْتَحُونَ قَوْلًا They were
a group of people they could not understand
they did not have the ability to understand
speech.
So what's the next what's the next ayah?
So now they're talking to Zulqarnain How?
Allah SWT just told you they don't even
understand speech Next ayah just قَالُوا يَا ذَلْقَرْنَينَ
Oh Zulqarnain Now they're having a full conversation
with him How do you reconcile that?
No يَفْتَحُونَ قَوْلًا That ayah cannot that meaning
can't stand just from the grammatical sense I
know what you're trying There's a possibility that
you can do it but it won't stand
because لَا يَكَادُونَ يَفْتَحُونَ قَوْلًا Any form of
speech But then right after that they talk
to Zulqarnain You know what solved this mystery
for me?
You guys are going to laugh Mandalorian Season
1 We were sitting and watching You remember
that What's that little green creature's name?
Yoda?
No Grogu Have you seen it?
Grogu And then that lady with the laser
thing Ahsoka Tan Right?
Ahsoka Tan So remember the first time Ahsoka
Tan meets Grogu?
And Mandalorian is like in the back and
he walks up and he sees both of
them and they're just sitting there and he's
like what is going on?
He clearly sees no sign language no physical
inclinations they're just sitting there and then she
turns to him and then she picks up
and picks him puts him down and then
they're just sitting there they're looking at each
other and then Mandalorian asks Ahsoka Tan says
Are you guys talking to one another?
and she says what?
He says no We understand each other's feelings
we don't need to talk our communication is
through feelings that can actually be called not
qawwd because it's feelings you haven't expressed anything
from your physical existence and then we found
out that elephants can speak like that elephants
can speak at subsonic waves for over 100
miles they can send these feeling waves that
are so subsonic and they can travel so
far and they can actually feel an elephant
in stress somewhere really far and then show
up to help that elephant okay and there's
no communication no sound so over here they
were not able to understand right after that
i.e. there was a means of communication
that was beyond what you and I can
understand in this realm it was speech but
it was not qawwd it was a communication
a form of communication indeed have caused a
lot of havoc for us so before we
get into the ayah we have to first
understand okay how many of you know what
what are they tiny creatures okay
good attempt Gag and Magog okay good they're
what the holy book characters that's a nice
way to put them holy book characters okay
anybody else they're humans being but they're sons
so the first belief that we have as
Muslims is that they are from Banu Adam
they're from the lineage of Adam a.s.
okay remember the hadith of Prophet s.a
.w. and that's why it is so important
for us to understand a hadith in full
context like I saw some tiktoker guys like
you know what like the chances of us
entering Jannah are like next to slim because
the hadith in Bukhari that says that out
of the thousand people that Allah s.w
.t. has created 999 are going to enter
* fire ya habibi read the full hadith
and he stopped the tiktok right there right
and then somebody messaged me saying he's like
oh so what's the point of all this
effort I'm like yeah but read the full
hadith the hadith says even as much as
you are being shocked by this news the
sahabas were shocked and he said how are
we going to make it to Jannah and
the Prophet s.a.w. was like don't
worry about you guys for those 999 all
of them are going to be at Jannah
okay so there's a high probability that we'll
make it okay so they are from Banu
Adam that is the belief of Ahlus Sunnah
wal Jamaah this is our belief as well
as the Shi'a belief that they're from
Banu Adam okay now how did that happen
there's lots of tafsir in that there's no
authentic hadith how are those 999 did Adam
a.s. have children somewhere else in a
different realm like there's lots of hadiths but
all of them are either extremely da'if
or they're fabricated hadiths okay the only authentic
hadiths we know are that for every thousand
men for every thousand of Banu Adam 999
are going to enter Hellfire and they are
going to be Ahlus Sunnah okay that's all
we know and that's what we're going to
say about these are the hadiths that are
um authentic okay and I'm going to mention
a few of them there's lots of them
but I'll mention so Ali he says about
Ya'juj Ma'juj he says Minhum Man
Fooluhu Shibrun some Ya'juj Ma'juj their
height is going to be just this much
Shibrun okay Wa Minhum and they are going
to be those Man Huwa Mufritun Fit Tuli
they're going to be extremely tall Walahum Minash
Sha'ar Ma Yuwarihim Minal Harri Wal Barri
they don't need to wear clothes they are
going to be filled with hair and their
hair just like animals is going to suffice
them to protect them from heat and cold
and Hudhayfat Ibn Yaman Radiallahu Anhu Qal Sa
'altu Rasul Allahi Sallallahu Alayhi Wa Sallam An
Ya'juj Wa Ma'juj I asked Prophet
Sallallahu Alayhi Wa Sallam about Ya'juj and
Ma'juj Fa Qala Ya'juj Ma'juj
Ummatun Wa Ma'juj Ummatun Ya'juj is
a group of people Ma'juj is a
group of people they are two separate nations
Kullu Ummatin Every nation Arba Mi'ati Alfa
Ummah So in Ya'juj there are four
hundred thousand people Nation La Yamutu Rajulun Minhum
Not a person amongst them from one of
their Ummah dies Hatta Yanzura Ila Alfi Zakar
Baina Yadaihi Min Sulbihi A person from that
four hundred thousand one of them does not
die until he sees with his own eyes
a thousand male offspring Should I go further?
These are hadiths?
Because these are and these are all in
our main hadith books and main tafseer books
Okay?
Sorry?
Oh, a hundred percent Yeah, this is a
sign they are going to be the sign
of We're going to get to that We're
trying to understand who Ya'juj Ma'juj
are and we'll get into that I think
we'll probably hardly get to Ya'juj Ma
'juj today But we'll see Then the hadith
goes on Kultu Ya Rasool Allah Sifhum Lana
Now we know that there are going to
be so much in numbers What is their
Sifa?
i.e. give us the characteristics and attributes
of them Okay?
Qala Hum Salaatha Asnaafin They are three categories
Okay?
Sifhum Minhu Amsaal Al Aruz There's a group
of them There's a group of them They
are So there's two meanings Aruz i.e.
there's a group of them that are going
to be the size of Aruz Rice, grains
And the other meaning if you take the
word Aruz as cedar trees Aruz can also
mean cedar trees Allahu A'lam what Rasool
Allah meant Both meanings can come Okay?
I think the cedar one is more appropriate
Okay?
Because of all the other So one of
them they are going to be as tall
as a cedar tree Kultu Ya Rasool Allah
Wa Mal Aruz So then Prophet Sallallahu Alaihi
Wasallam says Shajarun Bishan It's a tree Cedar
tree is rampant in Sham Right?
Cedar is rampant in Sham You can see
all throughout the Levant area Cedar is well
well known to be found in that area
of the Levant So then they said Ya
Rasool Allah Okay the cedar tree but what
type of cedar trees because there are some
small trees and then tall cedars and like
you know like Canadian cedars and a whole
bunch of cedars So then he says Toolu
Shajara Ishroona Miata Ziraan Fissama Zira is this
Right?
So take out your calculators Let's do this
together Okay?
This is what?
24 inches Right?
is 30 inches Do 30 inches For simplicity
of math we'll say 3 feet Okay?
So 3 feet times Ishroona Miata Ziraan 120
of this So 120 times 3 feet 360
feet tall Okay?
360 feet tall And if you take the
less estimates then you do 2 feet times
120 Still 240 feet tall That's pretty tall
Okay?
Wasinfun Minhum And the other There's a second
category Arduhu Watooluhu Sawaoon Ishroona Miata Ziraan The
other category So these are just going to
be tall, lanky people The other ones are
going to be wide So they're like a
square Their length and their height is 120
zira They're like a bulldozer Like a block
that walks Okay?
This wide group of people like square people
that are going to be walking Right?
In front of them no mountain will be
able to stand and no hadid They are
literally men of steel You can use any
form of steel in this world No bullets
are going to kill them This is very
indicative You can bomb them You can do
whatever They will not be affected by steel
projectiles Okay?
This is even shocking And the other group
is going to be just a group So
So they have long ears And one of
them will take one of these ears and
make it as a bed and use the
other ear They will use the other ear
And they will use the other ear as
a lihaf as a blanket Okay?
And then Prophet Sallallahu Alaihi Wasallam says Wa
la wahshin wa la jamalin wa la khinzeerin
illa akaluhu They will come across any wild
animal except they will literally grab that animal
and eat it illa akaluhu illa akaluhu wa
man mata minhum akaluhu If one of them
dies they will eat their own kind They
have cannibalism in them muqaddimatuhum bish-sham When
they are going to enter this world they
are going to the front end of their
battalion the front end of their cavalry is
going to be in Sham wasaquhum bi khurasan
And their other end is going to be
in khurasan in Iran All the way from
Sham today Syria, Damascus, all of that And
all the way to Iran That's how long
their army is going to be yashrubuna anhar
al-mashriqi wa buhayrat al-tabariyyah Buhayrat al
-tabariyyah This is the lake of Tabariyyah in
the Levant area They are going to drink
every water source that exists from Khurasan, Iran
all the way to this area including Buhayrat
al-Tabariyyah Okay So
that's one description You guys want another hadith?
Okay Thumman nasu min wasfihim bi qasri alqama
wa ssagri aljussa So there is going to
be groups that are going to be shibir
as Ali radiAllahu anhu said Right?
And they are going to be really small
Okay Bikaunu attool ahaduhum shibran wa minhum wasafuhum
bitool alqama kibr aljussa wa atbatulahum makhaleeb They
are going to have claws wal adhaafir and
nails They are going to have claws and
those claws are going to have nails wal
adhraas canine Every single one of them is
going to be a literal vampire Okay ka
adhraas al-saba' And Prophet ﷺ was like
It's not just any canines It's the canines
of a feline cat wa akhtalafu fee kayfiyat
The only difference is like how long the
canines are going to be Some are like
They are going to be long They are
going to be short But at the end
everybody agreed that they are going to have
canines Okay And the other major ikhtilaf between
the scholars is kayfiyatu ifsadihim fil ardi Okay
How are they going to destroy this earth?
That is massive tafsir and hadith and stuff
in our tafsir books Like you can keep
on reading and reading and get confused Okay
There is a massive ikhtilaf on But everybody
confirms that there is going to be massive
destruction of their hands Okay Fala yatarakuna lahum
shay'an akhdar wala jumlata bilafdhil fasaad They
are not going to leave anything And when
we use the word fasaad it means every
single thing of corruption and fasaad you can
think of they are going to engage in
Okay Question for all of you guys Where
are they today?
We will stop here because I think we
will not do the next part of the
ayah Where are they today?
Are they in this world?
Yeah So if they are this big If
they are this big And they are behind
a copper wall The wall has to be
at least 250 240 feet tall At least
On the least estimates of zira Right We
will take a short man's zira So But
still Where are they?
Maryam Ah Could they be in a different
realm?
Can they be in a different realm?
They could?
Okay Anybody else?
They are here?
We don't see them?
But it's a physical structure The jinn interacts
with their physical world of ours They don't
have their own physical world They use our
world but we just don't see them They
have a physical realm Okay 240 feet tall
copper steel building copper steel wall Huh?
Yeah By this time Elon Musk could have
figured it out They could also be in
underground Okay Beautiful They could also be underground
Okay Where are they?
InshaAllah we will talk about them next week
But it's enough And these are just two
of the 18 or 19 authentic ahadith that
talk about their You know Ka'anna wujuhahum
mijaanil mitraqa Their faces are like somebody has
taken a you know cast iron skillet and
slapped their face and it's like their just
flat face It literally says mijaanil ya'ni
you know your shields Somebody's like take that
shield and imagine if the shield was hammered
flat Right?
That's how their face is Okay There are
so many other descriptions given about them but
I intentionally gave descriptions that you may not
have heard about All other descriptions you may
have heard about them but these are other
descriptions that exist They are going to be
a test for us They are going to
be one of the greatest tests that Umar
is going to be tested And they are
one of the minor signs or major signs?
Major We'll
talk about it We'll talk about that inshallah
next week Okay?
Sounds good inshallah Yes Any questions about this?
Yes Yeah it's in the Quran We
don't know Allah doesn't tell us that Huh?
We don't know which He's traveling from one
place to another Most of the Sufis scholars
have considered this all taking place in the
earth But then I look at it from
this angle If this story is supposed to
protect me from Dajjal considering that he went
from China to like Japan and then he
saw a sunrise it's not very miraculous in
its nature if you think about it Right?
So how is Zulqarnain's story is supposed to
protect me if he's just having normative travel
from one place to another Oh he So
it literally because some of the Sufis scholars
they said Oh basically he started traveling until
he came to a city and because he
was traveling all day long the sun was
setting in that city But then there's a
lot of questions that are unanswered For example
tell me a city that you cannot you
know this city did not have any protection
from the sun That's not possible Not
five Five are not mentioned Three are mentioned
Three are mentioned So he's exiting exiting from
one And it will get into the Yajuz
Majuz Right?
It will get into the Yajuz Majuz where
they are Okay?
And are they coming from a different realm?
And then that could be the fourth world
If they're coming from a fourth world and
they are entering into that hole that barrier
has been patched Right?
And all of that that we will discuss
InshaAllah next week Namaskar Allah bless everybody that
is here Allahumma salli wa sallim ala nabiyyina
Muhammad wa ala alihi wa sahbihi wa sallimu
taslimu kathira wa barikillahumma ala Muhammadin wa ala
alihi wa sahbihi wa barikillahumma ala Muhammadin ala
Muhammadin wa ala alihi wa sahbihi wa barikillahumma
ala Muhammadin wa ala alihi wa sahbihi wa
barikillahumma ala Muhammadin wa ala alihi wa sahbihi
wa barikillahumma ala
Muhammadin wa ala alihi wa sahbihi wa barikillahumma