Qada & Qadar Part 3
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Channel: Bilal Philips
Series: Bilal Philips - Qada And Qadar
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AI Generated Summary ©
The speakers discuss the importance of belief in color and its constantly renewing process. They also discuss the use of belief in divine knowledge and its various forms. The conversation touches on the history of the Hadith movement and its potential for future use. The speakers also address questions about the benefits of drugs and negative experiences, as well as the potential for negative experiences to shape one's behavior.AI Generated Transcript ©
hamdu Lillahi Rabbil alameen wa salatu salam ala rasulillah Karim. Allah Allah was Hobie woman is standing episode Nigerian within our prayers due to a lion Vilas Peace and Blessings to you on the last prophet muhammad sallallahu alayhi wa sallam, and an all those who follow the path of righteousness until the last day.
In our previous session, we
completed Question number 138
of Ireland lamb, a Sunnah and Matura
of share halfin and Hackney
in which he introduced
the issue of other
with the question What is the proof for belief in color?
As we said,
in the previous session, we began the last section of the book from questions 138 which deal with the issue of a DA and other
question 138 was what is the proof for belief in Qatar and the author and hakomi brought
six verses and for Hades to confirm that belief in other is a requirement. Of course, one of the most basic ideas is the hadith of Angel Gabriel jabril. In which, when he asked the problems are solved, what is a man, the Prophet sallallahu wasallam explained that he man was to believe in the other, the good have it as well as the evil.
In this session, we now go on to question 139.
How many levels of belief in color are there?
The author answers that question.
Saying belief in color has four levels.
The first level is to have belief in the knowledge of a law which encompasses everything, not even the like of a weight of an atom in the heavens or the earth escapes his knowledge.
And he the Most High knew about all his creation before he created them. He knew their provision,
their appointed terms,
their speech and actions and all their doings, their secrets, and that which they will declare openly and those among them from the people of Paradise and those from the people of the hellfire.
The second level of Qatar
is to have belief in the recording of that first level the information mentioned the complete knowledge of a law to have belief in its recording, that he the Most High wrote all that will exist according to his prior knowledge. Included in this his belief in the preserved tablet allow Alma fouth.
The third level is to have belief in a laws executive will
and his omnipotence.
They necessitate each other with respect to what was and what will be, but they do not necessitate each other with respect to what will not be and what was not.
So what Allah the Most High wishes exists by his omnipotence, and it could not be any other way. And what the Lord does not wish does not exist, due to the absence of a laws wish for it, and not due to a laws, inability to make it exist. May he most great and glorious, be far removed from that.
The fourth level
is to have belief that alarm most high is the creator of everything.
And there is not a single atom in the heavens nor in the earth, nor that which is between them that our Lord did not create. He is the creator of their movements and their lack of moves.
May he be glorified. There is no creator besides Him, and no Lord, except him.
No creator besides Him, and no Lord, except Him, these are the four levels of other
as outlined by share half of a hacker me.
Now, this division of color into four levels,
is mentioned in
many, if not most of the books of Akita today, following the Salafi tradition, as enunciated by Eben Tamia and others.
However, in the commentary of the creed of at the howey,
which was an early work on a paida
imata, how he was from the Hanafi school.
But followed the way of the cell of the early generations in that he was not a rigid follower of that school. He took positions which went against the positions of his school,
for example, he would raise his hands when coming going into the core, and when coming out of record, which was not the standard position of the Hanafi school. So this was in the hallway, he was respected by all of the scholars of his time, and after that, anyway, he wrote a book called al Qaeda.
And it was
commentated on by Eben Abdelaziz.
And in his commentary, it may not be his, he lists five
levels of belief in other. So what we're saying here is that the number four is not written in stone. You know, it is scholars efforts to try to
encompass the key areas, which one needs to believe in, when dealing with the issue of other whether you express it in five, or in four, or in three, or in six levels, as long as what you're speaking of encompasses all of these Because see, these things are all interrelated. When you talk about the levels, you will find that no level is separate from the other. It's not like separate compartments. So you can say, okay, somebody has six, now, they have six compartments where we had five before or four before? No, it is they're all talking about the same thing. But that same topic, other has a variety of different elements. Now, you may associate particular elements together to create one
level, or you may deal with them separately to create two levels. So when we talk about the number though, and Hafez mentioned that belief in other has four levels, he means what he's saying here is that it has traditionally been divided into four levels, right, according to some traditions and other traditions, as in the case of benevolence he divided into five What did he say about them? He said, the other is the ordaining of things according to the knowledge of that the law has of them. It involves the following principles. He sums it all up with regards to knowledge, right? They said, The first principle is that a law knows things before they come into existence.
A law knows things before they come into existence. This means that his knowledge is eternal.
This is a refutation of those who deny that his knowledge is eternal.
Meaning that he knows things as they happen as they occur. So if his knowledge is of that nature, it means it's continually renewing itself. It's not eternal is a very important point. Because as we go into look at each other in more depth, we have one of the leading
thinkers from the Indian subcontinent, Mohammed cabal, in his writings, he held the position that allows knowledge is not eternal.
He held that position.
So this was an area of error that he fell into with regards to this. So the basic principle that our laws knowledge, he knew things before they came into existence, that is knowledge is eternal.
The second is the four ordain men he calls it taqdeer.
It is to fix the measure of things, namely the properties and attributes which they will have, as a law said wahala kakula Shay in forcados
Who da da da, he created all things and ordained them in do measure.
This means that creation involves two kinds of pre measurement, ordaining things as such, or fixing their measures. And doing so before they can come into existence. Since the law has fixed the measures of all things, in all their details, qualitative and quantitative, his knowledge of each and every individual thing is perfect.
Hence, those who think that the law knows only the universals
right, this is a scholar speaking, you know, many hundreds of years ago, and he's addressing an issue which Mohammed cabal promoted, that allow only knows universals as if he's speaking directly to mimetic bollier
those who think that Allah knows only the universals and not the particulars are wrong.
Other involves eternal knowledge, as it involves the knowledge of each and every individual thing, complete knowledge. Third, other means that a law reveals detailed information about things before their creation.
That a law reveals detailed information about things before their creation. Therefore, it is not ruled out that some of his servants may know about various things before they're brought into existence.
If a law chooses to tell them such,
some of his servants may know about various things before they're brought into existence.
For example, the mighty
big genma, George
things that are to come,
occurrences which are to take place in the future, the prophecies of the Prophet sallallahu Sallam all this is knowledge of things to come which have not come
to existences yet.
But that has to be revealed by a law, it's a law who has that knowledge, and he may share it.
This further enforces the truth, that their Creator must be even more knowledgeable about them.
If he has informed his servants about them, he cannot himself lack that knowledge.
If he has informed his servants about them, his knowledge must be more detailed, and it can be in no way limited.
Fourthly, other means of Allah is free to decide what to do, or to create what He wills. Allah is free to decide what to do, or to create what He wills and nothing is incumbent or obligatory on him.
Nothing is incumbent or obligatory on him, except that which he puts on himself.
Because there are well known Hades, Hades could see where a last month Allah says, that he has
limited himself in the sense that he would not oppress His servants, he would not do certain things, etc, etc. He speaks about, he has made obligatory on himself to put those in paradise who do this than the other. So you'll find statements of like that, where Allah has limited or put certain obligations on himself, the rights of a law on his servants the rights of the servants on the law.
fifthly.
And finally, it means that the things that he ordains are contingent
that they come into being after they were not there, so as contingent means they come into being after they were not there. He first determines their measures, and then creates them.
Meaning that nothing besides Him is uncreated.
Nothing besides a law is uncreated, everything else is created, they come into being after having not existed.
In the case of Hindu thought,
everything already existed. Because the world and its contents were created from God. God took a piece
bits and pieces of himself and created the world. That's how they view the creation of the world. So that is another because of their inability to accept or to grasp the idea of something being created from nothing. That was the simple solution. God had to be there first. So therefore, everything else that came into being must be a bit in peace of God, parts of God.
Then, question number 140. And I know probably you have some questions regarding 139. What happens now is that, and half if he begins to explain each of these four levels, one by one, right, so first question, question number 140.
What is the proof for belief in the first level, which is believe in divine knowledge?
What is proof for belief in the first level, which is belief in divine knowledge? So it's going to bring evidence now, for each of these four levels. To this is necessary
and unnecessary approach by those who are following the methodology of the Prophet Muhammad wa sallam, and the early generation, that whatever the point they tried to establish, they would bring for it evidence. It wasn't just intellectual intellectualization of philosophic philosophy. Somebody is philosophizing. So what comes from his head, you can create all kinds of things, you don't have to be evidence for it as long as it sounds logical and reasonable. That's enough.
So you convince people, by your logical reasoning, no, the correct way, the way of the first generation, the first three generations was they brought evidence for whatever they promoted.
Whatever they taught, they brought evidence either from the Quran or from the Sunnah, or the explanations of the companions of the Prophet somos Allah. So
Mr. mill hakomi goes on now to outline the various proofs and he quotes a series of verses from the Quran.
The first verse is from Surah. Allah hasher
verse 22,
we're in the last month Allah says, who Allah will lead de la ilaha illa
Allah alayhi wa Shahada. He is a law besides whom none has the right to be worshipped, the Knower of the unseen and the seen,
Knower of the unseen and the seen.
So he's bringing
parts of verses not necessarily the whole verse, sometimes he brings the whole complete verse, sometimes he brings just the segment of the verse which is relevant to the topic at hand. So we said that the first level is to have belief in the knowledge of a law, which encompasses everything. So what we're going to see now is a series of verses that a hacker me brings to
emphasize or to clarify, the completeness of a lost knowledge.
He has the nor of the seen, and the unseen.
As Imam
Ibn katheer had said, regarding it.
A law states that he alone is worthy of worship, there is no Lord or God, for the existence, or in existence except him. All that is being worshipped instead of a law or false deities. Allah is the not all nor in the unseen and the seen, he knows all that pertains to the creations that we see. Everything that we see, he has complete knowledge of it. And those we cannot see, there are elements of creation that we can't see, some elements we will never see. Some elements we can't see because we don't have the necessary instruments. There are things that we can see now which we couldn't see before.
Right, that is the nature of some of the unseen relative to us. But there are some elements of the unseen which just remain unseen, till we die, we will never see the greatest element of the unseen which we'll never see. In this life is
the greatest level or last month, Allah is the Greatest level of greatest element of the unseen who will not see in this life.
will not see in this life, even Heaven and Hell, you and I may not see it, but it was shown to Prophet Muhammad Sallallahu wasallam
as a prophet
had knowledge I'd seen the Hellfire and the paradise.
And there are other elements it's seen angels and seen the jinn seen other elements of the unseen world which we
will not see also but then
the they didn't see Allah. Prophet Muhammad wa salam did not see Allah.
The prophets before who asked to see Allah. It was demonstrate to them that they could not possibly see Allah. So seeing a lot in this life
is not possible, even for the prophets of Allah.
Nothing in the heaven on earth ever escapes his knowledge, no matter how great or insignificant, big or small, including ants in the darkness.
The second verse,
will no longer called a higher poppy cliche in Alma, another laws knowledge encompasses all things at Surah talaaq, verse 1260 65th, chapter, verse 12, that allows knowledge encompasses all things again, that is from his definition, he said, the first level is to believe in the knowledge of a law which encompasses everything. That's the verse which states exactly what he said.
The next verse,
baby Leia, azubu, and who miscarried with a rotten summer Watashi wa salatu wa Salatu means Alec wa kabara in LA FEA kitabi mubin.
Allah is the Knower of the unseen, not even the weight of an atom escapes his knowledge in the heavens or on the earth, or less than that or greater, except that it is recorded in a clear book.
Again, it's just talking about the completeness of our laws, knowledge, the unseen is the Knower of the unseen This is one of his names are limited by
one of his names he is the Knower of the unseen,
not even the weight of an atom. term used actually in the Quran is the rock that remains an extremely small and the smallest and right for the Arabs, that was the smallest thing that they could think of.
So they use that in modern Arabic they translated as atom, meaning the smallest element.
So an arm six chapter, verse 59, grinder Huma, fattier Mufasa, Palais de la ilaha illa. Allah mama Phil burry well Buhari Mamata scudo min Joaquin Illa, Allah Maha Allah hobbiton, fizzle feasel, imagine out of the villa Robin, will I be seen a Laffy kitabi movie in the keys to the unseen are with him.
None knows them besides him. He knows what is on the land and in the sea. Not a leaf falls without him knowing it. There is neither a seed in the darkness of the earth, nor anything moist or dry, except that it is written in a clear record.
completeness of knowledge. Here, another element of the original definition comes out where he said,
A lot can be said that a lion knew their provisions of his creatures, right.
There are appointed terms,
the times for them to die, the time that they're born and time for things to happen in their lives. So in the life of a leaf
is the time when that leaf will grow on the branch, the time when it will fall from the branch that
so a lot points out here that he knows every single leaf that is falling, the time when each and every leaf will fall, when it will fall where it will fall.
All of this is in the knowledge of Allah
Surah Al anon. Verse 124, Allahu Allah mo hydrea jalota salata, Allah knows best with whom to place his message.
For law,
to know best, where to place his message, or to whom to give his message to he must have complete knowledge of that individual.
Prior to giving him the message, he must know all about him.
So this is
The indirect reference against to the completeness of Allah knowledge, because his knowledge is complete, then he knows best, who to give the message to. And this is, of course response to the pagans of the past, whether it was with the earlier prophets or with problem homosassa lamb, when the profits would be given revelation, people would complain and say, Why is he given revelation amongst us, he's poorer than us, we have more money, we have position, we have this and we have that. In other words, we're the ones who should be getting this revelation. So they would reject his message based on
their own pride and feeling they knew best, who should carry that message, but Allah knows best. He knows their nature. He knows that they, in spite of what they have in this world, would be the worst people to carry the message because they will abuse it, they will not carry and conveyed as it was to be conveyed.
Surah nan
16th chapter, verse 125, and soil column 68 chapter verse seven, same same wording in both chapters in another bucket who I love movie man, Bala and severely, who
truly are Lord knows best, who has gone astray from his path.
And he is the most aware of those who are guided.
Truly your Lord knows best who has gone astray from his path. And he is most aware of those who are guided.
Again, talking about knowing those who go astray, why they go astray, when they will go astray. He has complete knowledge of it.
Alain de la who the lemma be the *reen
does the law not know best those who are grateful
Surah Al Anam also verse 53. Again, a lot of knowing best, those who are grateful those will go on to paradise will thank Allah He deserves to be thanked for whatever they have in this life. He knows who are going to be like that will ultimately go to Paradise and who will not
our laser la who be our lemme demand fees to do that. I mean, it's a lot not most aware of what is in the hearts of the world, worlds. That's who are Lanka boot. 29th chapter, verse 10. Again, knowledge of what is in the hearts
of his creatures.
And
the verse from Surah Al Baqarah verse 30.
With Khalid Abu Khalil mala ekati ninja I don't fill out of the halifa palu at geography Hi, fi How is Fukushima? We're not having dicover naka de solak Allah in the Allah my Allah tala moon. Remember when your Lord said to the angels indeed I'm going to put on earth his successor.
They asked, Will you put in it one who will make mischief and shed blood
while we glorify you with praises and sanctify you, he replied, I know that which you do not know. I know that which you do not know. Again, stressing the knowledge of a law, his knowledge before they were created, right. And this is a part of the definition of the author.
He most high knew all about his creation before he created them. This is the proof here. Before he created Adam, putting him on earth. He already knew all about him.
And the last verse from Saul Baqarah also
216 rasa and Takahashi, an Ohio Lacan, wasa and to hibou Shay and well who are Sharon Lacan well la we are a lot more and tomb lotta Allah moon, it may be that you dislike a thing, which is good for you, and let you like a thing which is bad for you. Allah knows, but you do not know.
Allah knows, but you do not know.
So we that is our niche. That's the nature of our knowledge. We may think we know something and so we like it thinking it's good for us. But Allah knows that it is not. We may dislike something that is bad for us, or law knows what we don't know. And that in fact, it is good for us.
So though we might want to avoid it, we don't like it, we're not happy with it, still, it is better for us and Allah has given it to us.
Again, completeness of a lot of knowledge.
After that
emammal hakomi brings
some heads to support the definition which you gave, and the holidays, generally speaking,
talk about the last portion of his definition, that is,
and those among them from the people of Paradise, and those from the people of hell.
Allows knowledge, completeness of his knowledge, that he knows those who are going to paradise and those who are going to help.
So from the Hadees, first of the Hadees, found inside al Bukhari
the prophet SAW Selim,
a man came to him and asked, or messenger of Allah, are the people of Paradise known from the people of the fire.
Are the people of Paradise known from people are the fire? Are they known as the people fire also known?
He replied, Yes, meaning known to Allah. The man then said, Why then do people do good deeds?
Is the question that people always ask
him said, everyone will do the deeds which he was created to do, or he will do the deeds made easy for him to do.
He will do the deeds which are created for him to do or the do deeds which were made easy for him to do. And then they're both the same. Those made easy for him to do, or the ones created for him to do. And those created for him to do will become easy for him to do.
So just two ways of expressing the same concept.
Allow will facilitate for us to do the deeds for wherever we're headed.
Another narration found in both Bukhari and Muslim
provinces, Adam was asked about the children of the idol worshipers and he said, Allah knows best what they would have done.
Allah knows best what they would have done.
Right? So in this case,
people assuming that they, the parents were idol worshipers, they want to assume that
their children must be going to hell to their idol worship for children of idol worship, presider worshippers, just like children of the believers and believers, and that is our judgment. And it's our judgment. But in fact, this is not the case, as well, I promise I seldom corrected them and said, No, no, a law knows best what they would have done. And what we use to understand this is the Hadith that we spoke about in our class in tafsir. About the second opportunity for those who came into this world living
who lived in this world, human beings whom a soul was blown into, who did not hear the message, they would have an opportunity for the message to be brought to them. And I mentioned in the last session, had it to that effect.
mammal hakomi goes on to say it is reported in Sahih. Muslim as the Messenger of Allah said,
Indeed, Allah created some people for paradise while they were in the loins of their fathers, and he created some people for the Hellfire while they were in the loins of their forefathers.
Meaning
it was already decided before they
came into being within the womb of their mothers. It was already decided, whether they would be among the people of the Hellfire or be among the people of paradise.
Now, this hadith is a has in fact, a
larger text, there is an introduction to it, which is worth looking at, because it relates to the previous Hadith about the children of the disbelievers of the pagans. The beginning of the Hadith goes like this. Ayesha mother of the believers said, the Messenger of Allah sallallahu wasallam
was invited to the funeral of a child from among the answer.
It was invited to the funeral of a child among the answer The answer being the helpers in Medina right those who accepted Islam who there condemned the answer because they supported the muhajir rule and those who made headrow are emigrated from Mecca they gave them support when they came. So, a child among them a diet processor was invited to attend the funeral to lead the prayer, pray for the child, etc. So I asked, she said, I asked or messenger of Allah, give glad tidings for this Nightingale, among the nightingales of paradise.
is a child of a believer, the answer so she said, O Messenger of Allah, give glad tidings for this Nightingale, among the nightingales of paradise. He didn't do any evil, nor did he touch him. He didn't do any evil, nor was he touched by evil.
Rockstar Salaam said, that is not the case. Oh, Ayesha.
That is not the case.
And then he went on to say, indeed, a law created some people for paradise
while they were in the loins of their fathers, and he created some people for the Hellfire while they were in the loins of their fathers.
So is dealt with both elements, children of the believers, as well as children of the pagans in this believers.
The next had if
Rosa Sallam said, indeed a man will perform the deeds of the people of Paradise, as it appears to people. He it is from the people of the hellfire.
And indeed, a man who performed the deeds of the people of the Hellfire, as it appears to people, yet he is from the people of paradise.
This Hadith is also inside Bukhari and Muslim and it has a beginning again,
useful to understand the context in which the process lm said this.
What happened was the prophet SAW Selim had gone to fight some of the pagans, he and a group of the companions were involved in a battle with some of the pagans.
When the prophet SAW Selim had gone back to his camp,
others joined him.
Among them,
there was one individual who was a
very, you know, ferocious fighter.
Right.
And the other companions said, describing this man, that he was so ferocious in this battle here, that it must be going to paradise must be able to find as he took out, killed so many of the enemy, you know, he was just there left and right.
So the prophet SAW Selim said,
actually, is from the people of the Hellfire
shot. Here's this man fighting harder than any one of them.
Prophet SAW Selim said, and he was from the people the hellfire. So one of the companions, he said,
I'm going to stick with this man to find out why. Why is this man among the people the Hellfire Club, so Sam said this. So he followed them in wherever he went.
When he stopped when he traveled, and he was quick, when he was slow, he was there with him the whole time.
Eventually,
he became the man in the course of battling that he became wounded.
He got a wound,
serious wound.
And what did he do?
He placed his sword on the ground, above his heart, and just fell on top of it, died,
hastened his death. They didn't want to hang around.
So the one who was with him and saw this, he came back, and he told the prophet SAW Selim, what he had seen.
And that's when the prophet SAW Selim said,
Indeed, a man will perform the deeds of the people of Paradise as it appears to people if he is from the people of the Hellfire
externally, that's the way
appeared and actually a number of other incidents similar to this interest, Professor Salim did another occasion with the companions, they were walking after one of the battles, and they were passing by the dead people who had died amongst the companions, right? And they were saying and they're quoting mentioning the names of the people saying with the professor Sam, they walk in they said so and so is in Paradise Island, so also is in paradise. silence in silence meant what they've said is the truth. So eventually they said sauce was paradise said, No, he's in hell. But he's in hell. He tied like everybody else, you know, so and so.
So as he said,
he stole some of the booty.
So they went and they rolled him over and, and sure enough, stuck inside of his cloak, was some of the booty from the battle. Right, he had stolen some kept some for himself. In other words, he was there fighting not for the sake of a law, but for the booty.
Of course, Professor salami knew this house
by revelation, that intrinsic knowledge which he had
the
next Hadeeth or the last study is actually of the chapter from Sol Sol and said, There is none amongst you, except that Allah knew his place in Paradise, or the hellfire. They said, O Messenger of Allah, why do we perform deeds? Should we not just rely upon this? He replied, No. carry on doing your deeds for each person will find it easy to do such deeds.
carry on doing your deeds for each person will find it easy to do such deeds. Then he recited from Surah Al al, verses five to 10 for a mom and our pa taco, Assad de cabelo SNA for senoia sera who will use ra for a mama Hello Savannah. cantilever bill Hausner for Santa Maria sera who live
as for him who gives
fares a law and believes in the best reward, I will make the path of ease smooth for him. That's the path of goodness.
But he who is miserly, thinking himself self sufficient and denying the best reward,
I will make smooth for him the path for evil.
So
this hadith
reaffirms
the basic
concept of a lost knowledge with regards to either the first level, this hadith and the others before it, that Allaah knows the people of paradise. And he knows the people of the Hellfire, where people are headed. He knows that before they're created.
So that covers the issue of
a laws, knowledge, that is the first of the four levels.
In the next level,
is belief in the recording of that knowledge. Of course, some of that evidence is already there. For us in this
in the evidence is used for the first level.
Right? Because in the third evidence, third piece of Hadith, a third Quran sorry, Quranic verse in Surah, Saba verse three, the end of it really speaks about the record, allies, the Knower of the unseen, not even the weight of an atom escapes his knowledge in the heavens or in the earth, or less than that or greater, except that it is recorded in a clear book. That is the recording, right. And it's also in soil and
verse 59. The evidence which came after that same thing, it said in the end, the keys of the unseen are with him, now knows them besides him. He knows what is on the land and in the sea, not the leaf falls without him knowing it. There is neither a seed in the darkness of the earth, nor anything moist or dry, except that it is written in a clear record.
That's why I said they're interrelated. One is related to the other. So whether we include the two together and call the levels of other three, because it's not at last knowledge and it's recording recordings expression of his knowledge, then there's no harm to do that either.
way, we'll pause if you have any
questions on what we have taken
on the four levels of belief in other. And for those of you that don't have the book, we made copies based on your requests for them, we have a few remaining few copies with the questions and the answers.
Of course, my answers are more elaborate. But you have the basic answers there, which is a mom hakomi gives to his questions. Anyway, any questions on the four levels, at least as four levels? Or any specific questions on the first level? But don't go into the second, third and fourth, because we'll deal with them in the coming session.
Okay, brothers question was Providence homicide, solemn given some knowledge of the unseen, all prophets were given knowledge of the unseen, as well as, as Adam said, for example, that every prophet who came before him, warned his people warn their people about the coming of the jail, because he said, there was no trial, more
difficult.
More of a test,
from the time of the creation of Adam,
to the last of this world, then, mercy had the jail the Antichrist, so all prophets warned about is coming. So there that is just clear evidence that every prophet had knowledge of the unseen, because the jollies from the unseen relative to all of them.
So all prophets are given knowledge of the unseen to varying degrees. Problems are seldom are shown people in the Hellfire
it was shown people in the Hellfire, we know that no people have gone to the Hellfire yet, because judgment hasn't taken place.
But he was shown something of the future
of those would be in the hellfire. And jabril explained to him why they were there suffering different torments because of this, and that and the other?
Well, his brother's question was, was about some given some knowledge of the unseen? Yes, he was asked why I stress that this knowledge, however, was by revelation, it was not intrinsic, meaning that he was able to extract it himself. In other words, a law gave him the power
to know the unseen, as he knew, no,
because then that would take him to the level of a law, at least in some area. And the reality is a law said late second myth cliche, there is nothing similar to him, there is nothing
which will share level with a law in any respect. Nothing.
Clear?
Well, this question concerning the holidays, which mentioned that a law
already knew
who was going to the Hellfire and who was going to paradise
while they were in the loins of their fathers, that is before they were formed in the wombs of their mothers.
Right.
So
what does that mean? It means that Allah knows the future
of each and every human being, before they come into creation in this world. And that was the point that he mentioned that a law is part of our belief in other
because other,
in essence, deals with a lot of knowledge and his power over all things. They're the two basic attributes of a law, that he is all knowing. And he has power over all things. He is the Creator of all things. So the other is an expression of these attributes of Allah.
So when we say that Allah had eternal knowledge
me
Meaning that he didn't find out things after they took place. He didn't have knowledge of generalities but not of specifics.
We had complete knowledge. So therefore, while you are in the loins of your father's meaning before you came into existence, before your father actually even came into existence, he just use this as an example. It doesn't mean that that's the point that you knew.
When your father was created, then in the testes, their sperm which was created, and one of those firms was going to be you. That's the point when a law you know, he just given that in his example, that even before the process of your formation,
before your father married your mother,
he already knew where you're headed. that knowledge is eternal, it goes even beyond that it goes before the creation of anything in this world, right? Back to Allah Subhana Allah.
Allah being eternal having no beginning that knowledge had no beginning in time also.
So
go ahead.
Okay, brothers question regarding the verse in the law coalition, Kadir Allah is Able to do all things a deal here meaning Able to do all things and he was asking if what was the relationship between that and other, they both come from the same route.
At the same they come from the same route, they are Kadir is a participle.
Right father is a verbal noun.
But they're from the same root, being able to do all things but we said the word other has a variety of meanings. Among them, it is measurement of things. It is ability to do things.
It is pre knowledge of things, has all those elements perdere deals with one element, which is the ability to do things.
Harder,
or the year.
Yeah, since you're an Allah, Allah, da, da da, da, da,
da da here, he
preordained things,
how they will take place. And when they took place, he guided
those to do the things that they were to do.
According to how he had pre measured these things.
Every
Coolio men who officially has a question that we're alive describes himself in the Quran in Surah Rahman as involved in things every day is constantly doing things, okay, where does this fit in? With regards to his pre ordained mental things? Well,
the acts of Allah
they may take place within time,
but the knowledge of these acts, why he would do it, when he would do it and all that is eternal.
It was pre knowledge you already knew.
But when the time came for this to take place, then he caused it to take place. in that timeframe, he is not bound by the time we are bound by the time he enters into our time frame and does things as he wishes when he wishes.
So this concept, you know of God being a law being involved in his creation, on a constant basis, this is a lot bringing
us closer to him. Not to think of him as having created the world and left it to
run on its own.
Some people ended up believing
that he created the world and is intimately involved in the world. Changing, creating, renewing all of this is constantly taking place by his will,
in the time that he has prescribed
time to understand the knowledge is so fast, but our searches within an organization, like you mentioned that every day is eating now, when we look at it on that very narrow, what he's creating, what are they doing? It is beyond human capacity, one cent is power. And therefore, it becomes unnecessary for us to get into that.
Understanding and believe that unlimited knowledge.
Okay, brother,
I'm making a comment on the brothers question.
Where something may appear to be contradictory.
raising the question of a law,
doing things each day.
It implies a newness, there's something happening this this thing is not eternal anymore. You know, can we associate it with a law? It's not unreasonable to ask that question. Because there is an element when we think of a law as being eternal etc. You know, his involvement brings him into a timeframe. So it's important to understand how his involvement is with the creation, and how it doesn't
affect his eternal knowledge, his knowledge of raw things and his power to do things whenever he wishes. So whenever he wishes means now in the future, or in the past, so there will be things taking place now, his from his wish, some things taking place in the future, and in the past, and it's all fitted in within the context of his eternal knowledge in that whatever he does, on a daily basis in our world, it was already known to him that he would do it. And when he would do it,
not like ourselves, we don't know what we're going to do when we're going to do when the circumstances arise, we don't have that knowledge. When it happens, then we do something. We don't know about it until that circumstance arises. And we're doing something
that allows knowledge is pre knowledge he knew before the circumstance, what he would do, and when he would do it. Okay, from the inside, I'll just quickly answer three questions that we have to go on for Salah.
One concerning those groups who claim that people have what they call karamat.
pious people, or they may be referred to as saints only are different names, and a part of their karma to their knowledge of the future.
Well, we don't,
if we were meaning that they have
knowledge which they're able to extract knowledge of the future, we say know
that the law may give a person some premonition of the future, we know true dreams exist, this is not unique only to the pious,
the true dreams, where a person sees in a dream something which will happen and it happens as he sees it, that is knowledge of the future.
knowledge of the unseen.
And people can get it as a signal a lot of giving that person a signal about himself to bring themselves in to order, you know, to bring themselves into line to accept him in their lives. They have limited knowledge and he has shown them something, you know, one of the signs of a law.
The second category about with in reference to Hades concerning parents who has two children who died two or more sometimes three, and then we came down to two, that this would be a cause for them to go to Paradise. The question was whether these children would themselves if they died, right to parents in childbirth, whatever. If they have these children die. Does it mean these children go to Paradise? No, not necessarily.
Not necessarily. We said already before. The prophet SAW Selim. Allah knows best what they were going to do.
If they died in childbirth, died prior. We cannot say about anybody because if this is a fact, then you'll be able to say that the woman gives us a baby the die she dies in childhood that child is going to paradise His name is Omar and is going to be a bit people of paradise. We don't have the right to say that. We cannot say that about any specific person. So therefore
We cannot say that a child that dies at the time of birth, though that child may be beneficial to the parents. And that meaning if the parents are patient with this trial, they keep themselves together, don't fall apart, start blaming a law and start, you know, some people just have things happen to start to, you know, complain, and, you know, curse God, even they reach this stage, you know, because they've suffered this big loss and all these kind of things, if they hold themselves together, you know, are patient with the trial which was put on them, then it can be a means of taking them to paradise. So that's how the baby benefits them. And now, the fact that the baby died,
doesn't necessarily benefit the baby, that's a lot of color, a lot of determine when he's going to die with the lift to old age where they die as a child. So therefore, each and every one must face the test. Each and every one must face the test. And that's what we spoke about in our previous lecture.
No, no, brother, I rates ready explained the point. The point is that
everyone will be tested. passing the test takes you to paradise. That's what takes you to paradise, not the fact that you were born and you died in childbirth, no, because then that means that a lot destined for you a circumstance and put you in Paradise, because of that circumstance, you had nothing to do with it. So then this is not going to be fair, the rest of us have to do what we have to struggle with our circumstances.
At the time of resurrection, that will be brought back and they will be tested. You know, there's a Hadith, we took it already in our Tafseer class.
misunderstand, as we said, if they are patient with the child that dies, then that patience can be a means for them to go to Paradise. The third question was about people who blow themselves up today, suicide bombers etc. Who do so because this is the relationship to the individual who killed himself? Is he a martyr? Is he going to paradise etc? You know, and the question was specific about doing this in peacetime situations, you know, in Muslim countries, for example, you go and blow yourself up in Pakistan, you know, in a Muslim country amongst in Egypt, amongst Muslims, you're blowing up and killing Muslims, maybe you kill a few non Muslims who, but you're killing Muslims
there, you know, and your country is not at war. What of that person? Well, again, we cannot say with certainty that that person will go to hell, or they will go to Paradise, although people like to refer to them as martyrs, those who are in the same cause with them as referred to as so and so the martyr, you know, those who are on the other side of the line divide, they will say, this one is going to Hell, no, because what he did he killed Muslims and so on. So and so. And of course, Sam said, no one who kills another Muslim is going to hell.
You know, so you have that element, and you have that element. And ultimately, it's a law, who knows? What was the intention of that person? What was the knowledge that that person had? Maybe somebody gave him misinformation, and he went out there thinking that he was really doing something for the sake of a law. It ended up being wrong, but how is the law going to judge him?
See allies most just is most just
anyway, so Nicola, who moved to LA land and start Furukawa when
we also have a lecture coming up Now for those of you that are here, we'd like you to stay on there's Dr. nadji. And our fudge was coming from Saudi Arabia is giving a lecture on Dawa You know, he has written a few books on the power to non Muslims etc. He has been involved in Dawa in hospitals in Saudi Arabia etc. So inshallah is going to share with us
his experiences and knowledge with regards to our slavery