Bilal Philips – Qada & Qadar Part 8
AI: Summary ©
The speakers discuss the importance of human actions within their ability to achieve goals and create deeds. They emphasize the need for a lawsuit to address claims of fraud and a lawsuit to address claims of fraud. The speakers also discuss the negative consequences of human actions and the importance of letting them happen as it is the basis for creation of everything and control over everything. They also touch on the concept of evil and its origins, and the importance of knowing and understanding actions before making decisions. The conversation also touches on the struggles of a man who claimed to be sooner-ready partner and caused confusion surrounding the topic of faith in other people.
AI: Summary ©
hamdu Lillahi Rabbil alameen
wa Salatu was Salam Arsalan Karim? Allah Allah was Hobie minister Nebuchadnezzar to Medina,
operates due to a law, male as Peace and blessings beyond the last prophet muhammad sallallahu alayhi wa sallam,
and all those who follow the path of righteousness until the last day.
In our previous session,
we completed question 152
which addressed the element of creation of deeds, the last of the levels
of the
of codons, color,
and some of the questions that are associated with it.
This one for the one on 152 In this session,
the author and hakomi
address addresses some further questions actually 5153 and 154 are also further questions. And 155. He basically sums up the status of other in Islam, General assessment and statements. So in question 153 do the creatures have the ability and will to do their actions?
The reason why this question is raised
is basically
because of the fact that you already said
that a law has power over all things.
And whatever it takes place is accordance to His will.
Then do creatures have
ability to do things?
And do they have a will to
decide on their actions and to try to do them?
The Office answer? Certainly certainly they do.
The creatures do have the ability wish and will to do their actions. And their actions are actually attributed to them.
And this statement, basically of the author
is to refute the
job rights.
We had the other rights and the job rights, right?
who claimed that the attribution of human deeds to themselves is only metaphorical and not real.
What is the basic belief of the job rights?
So whatever they're doing is whatever whatever a law has forced them to do, right. So they have no choice there are like puppets on a string, right? leaves in the wind,
they have no choice. So when a law uses because somebody will argue about what the law says, you know, whatever you whatever calamity befalls you is what your hands have done. So, and it tells us, you know, to do certain deeds, I mean, so there are deeds which are being attributed to human beings. How does the job right one who says that really, we are only puppets? How does he respond to that issue? Or he says that the you the reference to these deeds as being
our deeds is only metaphorical. It's not a real reference.
And it's only a name. It's only an appearance.
But reality, the reality is that Allah is doing it.
Yeah, of course, there's a whole bunch of problems that comes up with that, right.
He goes on to say and how come he goes on to say, it is on that basis, that they're, that they are held accountable for their actions. So the fact that they do have an ability, a wish and a will to do their actions and they are
actions are actually your there's a human beings, it is on the basis of that fact that they're held accountable. Thus they are rewarded and punished because of their actions. Furthermore, a law has not made them responsible for that which they cannot handle
right. So that
point of view is false because accountability, judgment and all these things then become meaningless.
Right. The actions done by a mature person are based on his freewill, his or her freewill. He has a will, and he has an ability to implement his will. If human beings had no freewill, punishment for disobedience would be unjust. Similarly, disobedience would be meaningless it wouldn't. How would you even call it disobedience? Because how can you disobey when you have no choice in the actions you're doing?
that human beings have a choice, but their actions are preordained by a law. However, he does not compel them to act. If humans were compelled, they would have no will or ability to act.
However, since human will and ability are part of the human being, and the human being is a creation of a law, then human choices cannot escape the perfection of a laws rubia.
That is, allows dominion over all things, that nothing occurs in the heavens or the earth, without the Lord's will and permission.
There are certain things that happened to human humans
without their will or choice,
for example, death, illness, accidents and so on. such incidents are not attributed to humans, and are purely attributed to other
right. So there is an element of things happening, some of it is our choice. And some of it is beyond our choice. These are circumstances occurring, which we have no control over.
We can only make choices when the circumstances occur when they arrive, we cannot determine them. Of course, people try to through magic
through fortune telling. They try a variety of illegitimate ways to to know what's going to happen so that they can do what they need to do when these things happen. But this is all rejected.
How can he goes on to say, a law has affirmed he has affirmed that in the scripture and the Sunnah, and describe them in that way.
In the Scripture, a law said law you can follow enough son in law was aha law does not burden a soul beyond this capacity.
And in the Sunnah side, reported that he asked about our solemn who among humankind had the most trials, and he replied the prophets, then those most like them, then those most like them. Man is tested according to the level of his faith. If His face is firm, his trials increase in severity. And if there's weakness in his faith, he will be tried accordingly.
As Alan said,
with regards to those who received the most trials, the profits and those most like them than those most likely
manifested according to the level of his faith,
and his faith, his firm, his trials increase in severity, and if there is weakness in his faith, he'll be tried accordingly, meaning a law gives us trials which are tailor made to each and every individual alley, a normal abnormal, they both reported the problems that Solomon said the patent is raised from the record of three a sleeping person on tinea wakes, a child on to the matures, and an insane person on to the regain sanity.
So these people are excused because these are things beyond their control.
Also Abner bass and so bad they relate to the process.
In the law Hata jar was mighty, Al hapa. One nice young, homeless to curry who LA. Indeed, a law overlooks the inadvertent mistakes and forgetfulness of my nation. And what they're forced to do
inadvertent mistakes you didn't accidentally, you forgot, forgot about a prayer that you needed to do.
And you were forced to do something
I might have Nasser was tortured until he said, the prophet SAW Salah was a magician, and that his gods were a Latin America.
These didn't count against them. So someone said, if they do it to you, again, say what you have to say.
So all of this indicates that a law does not hold us responsible for anything which is beyond our capacity.
That reaffirms the idea that there are things within our capacity, naturally, that we're going to be held responsible for, because that's the corollary. If he doesn't hold us accountable for things which are beyond our ability, then he does hold us for things which are within our ability.
However,
they hack and he goes on to say, however, they are only able to do what Allah has made them capable of doing.
And they can only will what allow wills
they can only do what Allah has made them capable of doing and they can only will what Allah wills, a law said in Surah insign verse 30, or Mata Sha una in la pena Sha, a law in the law hochanda leemon hakima. You cannot,
will accept as a law wills. Indeed a law is all knowing and wise.
When a human being wants to do something, and is able to accomplish it, then allow wished that it be done.
That's the combination that has to be there. When a human being wants to do something, his ability to want was created by a law.
So is wanting is a part of a lost creation, though it is his wanting.
Now when he tries to implement that want, again, if Allah wishes, he is able to implement the want. If Allah does not wish, then he cannot.
So all of this is staying within a laws, creation of everything, and control over everything.
Rocky goes on to say they can only do what he made them able to do, as was previously mentioned in the text related to the divine will wish and creation. Thus, just as they have not created themselves, they did not create their own actions, abilities, wishes, and wills.
human actions depend on the laws, abilities, wishes and actions, since he is their Creator, the creator of their abilities, their wills, and their actions. Furthermore, their wills wishes abilities and actions are not a laws, wills, wishes, abilities and actions
is important, because this is what the jeberti are saying that
they are not ours there really a loss, it's only appears that way. They know they're not the same,
just as a loss medalla
is not us.
We are not alone. Of course, if you're a Hindu, then you have this kind of believes in this belief that human beings are bits and pieces of Allah in this world. So it's a whole another set of beliefs. But our belief is that human beings are distinct and different from Allah. They are not a part of Allah. They don't contain the spirit of Allah in them as some people also believe that the human spirit is a part of a lost spirit which he blew into Adam, this is a mistaken concept.
So just says we are not allowed.
Our wills are not allowed wills.
He created them.
He allows them to function.
But they are not his
They are subject to His will, but they are not his will.
In and of itself.
Instead, their actions which are law creates are done by them. They are befitting of them. And they are literally attributed to them. That's a law is the actual is actually the door. And the creature is actually the one who carries out the action.
As the law said,
for lambda to loom well I can aloha khattala, whom Amara Mata is ramita Well, I can aloha Rama, you did not kill them but Allah kill them. You Mohammed sauce alum did not throw and you threw but the last rule is in reference to the Battle of better
the companions when they kill the enemy, enemy, they weren't, there wasn't they who killed them. I mean, Allah is saying this is the metaphorical usage. He's saying a lot of kill them. Right? A lot permit they're killing. And this was special. Because the numbers were few. Their enemy was many. So this was sort of like a miraculous victory. Allah gave them so he calls it his victory. He calls they're killing his killing. He calls the prophet SAW Selim throwing sand this was a miracle at the beginning of the battle, where he stood on one end of the valley and the animals at the other end, he picked up some sand and threw it in their direction. And they later reported some of the people
in the of the pagans later reported that all of them all of a sudden felt dust in their eyes and in their eyes in a way that they couldn't they didn't see any Sandstorm where did it come from? A lot caused it to reach reach them so the miracles so Allah said to Mohammed Salim you didn't throw it throw and you threw, but Allah through the law had given it special
status.
So Allah is actually the guide, and the creature is the one who's actually guided. Consequently, Allah attributed his action to himself and the creatures action to itself. He allowed the most I said, my dad in law who, for who Elmo Teddy,
he who Allah guides,
he is the rightly guided.
Thus the attribution of guidance to a law is real. And the attribution of being guided to the creature Israel.
As a result, just as the guide is not the same as the one guided likewise, guidance is not the same as being guided
guidance is not the same as being guided. One was guided has guidance. But being guidance is not itself. guidance. Similarly, humans guides will be wishes.
And that creature is then truly misguided. This is the same for all of our laws actions in his creatures. Consequently, whoever attributes the creation of the action and it's doing to the creature, he is a disbeliever.
This is what the copyrights did, when they said that human have humans have freewill. And they're able to create their own actions and implement them themselves. So they are attributing
creation of action to the creature that is believer, and whoever attributes creation of action, and it's doing
to a law
is also a disbeliever.
Whoever attributes the creation of action, and it's doing to a law is also a disbeliever.
Sounds like there's no way out, doesn't it?
What does this mean? Come again, right? Whoever attributes the creation of an action
and it's doing to the creature is a disbeliever, the creation of the action and it's doing meaning God created the act, and he is the one who did it.
Right, you didn't do it.
So he has attributed within that thing or in that circumstance, the creation of the action is attributed to a law and the act itself is attributed to a lot that means a lie is doing evil.
The evil as human beings do, we are attributing that to all eyes doing the evil. So that is this belief. Okay, the other side
Whoever attributes the creation of the action, and it's doing to Allah.
Now, the first one was, okay, I've said it the other way around. It said the other way, now say this to the creature, right?
Whoever attributes, the creation of the action, and it's doing to the creature
that means man is creating the act. And he does it.
That is also disbelief.
So what is the way out? The true believer attributes the creation of the action to a law
and the doing of the Act to the creatures. So there's three possibilities.
Right? You have the creation of the Act, and the doing of the Act.
Okay, only one of them is right, the other two around
creation of the Act, by a law, the doing of the act by the creature. That's right.
Creation of the Act, by a law, doing of the act by a law is the jab, jab, right position. Human beings are puppets allies doing everything, we only appear to do things. And that involves the attribution of evil to Allah and all kinds of other problems.
On the other hand,
of course, if somebody asks you for the job, right, you ask them, well, how can you attribute evil to Allah? They say it's not evil.
It only appears that way.
I mean, don't think that the arguments over it's just quickly done. I mean, it's just if you have common sense, you know, common sense will stop you from going there. But if you actually step down that road, they have a whole set of arguments to defend it, they'll go off to the right to the very end, to pin them down is that easy, you know, because they have explanations for every step of the way. Similarly, on the other hand, to attribute the creation of the Act to the creature, and to attribute the doing of the Act to the creature.
This is also disbelief, because this is the position of the other rights. Those who say that human beings have freewill if they have freewill, meaning that Allah has no control over their will. They're free to do what they wish, meaning that the actions that they do are their own creation.
That's good. Because then you now have a creator besides the law.
You now have a creator besides the law. Of course, the second part of that, is that the doing of the action is the creatures. That's correct. So each one of them has a half which is right and a half which is wrong. Right, and the only correct position is creation of actions by a law, doing of actions by
what's the answer?
Hmm.
Creation of actions by a law
and the doing of the action is by
the creation Yes, is creatures, right? That is the correct position.
Yes, that's what he said, the creation of the action is by Allah, but the Act, the actual doing of the action is the creation creature is doing. Yeah. As as the creature is doing. I mean, of course, it is not outside of the will of Allah
is still not outside of the will of Allah because he cannot do what a law doesn't permit him to do.
But it's still his doing his choice to do it. It's still and that's what he's held accountable for.
Okay.
Any questions on that before we go on to question 154?
Yeah, brothers question. Oh, we said earlier, that evil is not
created by a law. Well, we said this you know, in a context
everything is created by a law what we set it in the car
text that evil is not the thing.
Allah is the Creator of everything. We said evil was not the thing, but the absence of a thing.
Right remember this, this point, the thing, what is that thing, which is the absence of
that makes things evil? What makes something evil, when there's absence of what? Good Yes, when good is removed from that thing, good is our is has a reality it is reality is you know, that is a lost creation is good or not good is removed from it, then that thing becomes evil. But though we refer to it as a thing, it is not actually an existence it is a an absence,
as opposed to a presence.
Right. So it is from that perspective, we said it, but otherwise when we as your question was, were a last minute Allah says,
you know, in surah and Falak Kula was a bit of Bill Falak meaning shall remain Halak.
Meaning shall remain Halak.
So
what does this mean?
I seek refuge in the Lords of the dawn of the dawn, from the evil of what he has created.
He didn't say from the evil he created.
He said from the evil of what he created.
So it's not attributing evil directly to himself, evil of what he has created, he creates things Remember, we said things are in and of themselves not evil, but how they are used using the wrong way they become evil, using the right way they can be good.
And that nothing that that Allah has created, has even in its usage 100% evil.
The fact that a law permits it to take place means that there is an element of it, which is good
for which is the reason why a law permitted to take place.
You know, this is the reason why we talked about you know, you look back at Hitler, for example, and a Hitler, with his armies, etc, killed many millions of people.
You know, a lot of people lost their lives from both sides.
A lot permitted that to take place. A lot of mentioned in the Quran. If it were not for Allah causing some people to repel another people, they would have been corruption throughout the land.
Who had not for that Allah, there would have been corruptions rather than so the rise of Hitler.
Allah caused America for example, to rise in time, because Europe couldn't handle it. Right? They were finished really had America not stepped in all of Europe would have been under Nazi rule. I mean, that's way appeared to be happening. Of course, Allah knows best what would happen if that didn't happen, right? We're talking about the hypothetical again, right? A lot knows best on that. But as it appeared,
they were winning the war. They were coming to the UK, you know, they're ready, sending you tools, bombings and hours, you know, England is being bombed into into oblivion, the Americans stepped in and stopped.
Allow cause them to rise at that time, and use them to deflect the evil of Hitler. All those lives were lost. When we look back now at the believers, we know that hey, if Hitler had succeeded in taking the whole of Europe, where is he going next? before it goes across the water to America? He's coming for the Muslim countries. And he had already moved into some of them already taken. Egypt and you know, he was Romulan, his armies were, you know, racing across North Africa. So, hey, we're not for a law of bringing the Americans up to deal with the Nazis, we would have been in big trouble.
So allow us them, one to set off the other to protect the believers.
Of course, relative to Europe, all they can see is the evil. They can't see the good, but we can see from our perspective, that was good.
effect
doesn't come up by itself. But effect. It is not a thing. Still there.
Like,
the effect meaning what the one thing is not a thing, it's an effect, it is the absence of a thing.
In the absence of whatever exists.
So in the absence in the absence, there is something, and that something is evil, and that
now we see, when we're talking about the absence, we're talking about the absence of good.
The absence of good brings in something else. None of No, it doesn't necessarily have to bring in anything else. It's just that absence, because the good thing wasn't there, what remain became evil, because the good aspect was taken away, what remained became evil, not that something else was added, that became evil, but that once that good was taken out of it, the remaining thing was evil. But even the evilness of that absence, this is still according to our laws, will, is still nothing outside of our laws will,
you know, so it, it still does sit within a loss creation? Right? And it's not anybody else's creation?
How do we apply this to Satan? You know, actually, that is a big topic in and of itself.
In sha Allah,
as we close off the session on other we will look at that in detail because that's a big, long topic in itself. When we apply.
We touched it already earlier, you know, the idea of the evil and Satan, you know, evil in other respects, right? We can, there's very good work that was done by Abner came on it, all of the good which came out of an evil, Satan's creation.
So we'll look at that inshallah, towards the end.
So any other question?
Okay, we'll go on to question number 154.
is a law not able to make his slaves obedient, rightly guided believers, while liking that from them? According to the legislative decree?
I've modified the question a little bit, right. The actual question is, how can we answer one who says this
is a lie? This is the essence of the question is a lie not able to make his slaves obedient, rightly guided believers, while liking that from them, according to the legislative decree?
In other words, why did the law not make everyone obedient, rightly guided believers, which is what he likes them to be? is not really that that's the essence of what the question is, isn't it? as what's coming? The question for him is, isn't he able? Well, of course as hakomi answers, yes. He's able to do that, as he the Most High said, while OSHA Allahu Allah, Allah Come on mutton wahida
and had a law willed, He could have made you all one nation had a law when he could have made you all one nation is found in two places in the ground. So Elijah and Sue are
also a law said while Oh shout out our buka law I'm an Imam fell out of the Kowloon Jamia and had your Lord willed everyone on earth
would have all believed
So this question is a lot not able to make it stays obedient rightly got it believers. Yes. We could have
and this is according to his legislative decree we call what other L or L Masha
Masha, Laconia, no legislative decree as mushiya Shia Sharia meaning what he wanted from them what he likes them to do, couldn't have just created them doing what he likes them to do.
So
really what they're asking, this is a roundabout way of asking why didn't allow make everyone obedient, rightly guided
believers, which is what he likes them to be.
How can he goes on to say, you know, after saying yes, a lot could have done that. He said, however,
whatever he does with his creatures is
necessitated by his wisdom
and obligated by his dominion, his rubia. His divinity is only here, and his names and attributes is a smile was a fact.
Whatever a lot does with his creatures
is necessitated by his wisdom.
It is subject to his wisdom.
It is the result of his wisdom, whatever he does is the consequence of the Divine Wisdom.
And it is the natural
consequence or product of his robe obeah BIA, is Lulu here? And is this mousy fat, all of that? That it means that basically, whatever Allah does with his creatures, is
tawheed
is the implementation of tauheed is the realization of tauheed.
So he said, so the question why are some of his creatures obedient and some disobedient?
is similar to the question? Why does the law have names such as the harmful adore?
And the beneficial and nafa?
The Giver, Al mateer?
And the with holder
almanor.
The givers are notice right? Here.
It could be from our pocket also. More it sorry, yes. You hear me later, and half,
and the elevator or raffia, the blesser and moon,
and the Avenger, alimony, and so on.
If you ask that question, why does the law have these names?
Why?
What is a lot of these names?
Well, that's why he told us about the names for us to know his attributes to know who he is. He has told us about these names, right, which contained in them attributes. But why does the law half them?
How can we ask why he has
to confirm his total authority.
But what I mean for us, when you say to confirm
that is
for our knowledge for our understanding, he has told us these names, why he has these names, because that's who he is.
Why he has that name is because that's who he is.
Nobody gave him that name. So we can say there was a reason when I asked you why do you have that name? Or is it my parents gave me that name.
But a lot nobody gave a lot of these names. These names are only descriptions, limited descriptions of who he is, the descriptions of him. So to ask, why does he have these names is to ask why does he exist?
Because this is how he is this is how we understand him. Right? So similarly, why are some of his creatures obedient? And why are some disobedient?
Like me says that's the same, the same view as Why does a lot of these names, then realize the same as asking why is why are some of these creatures obedient to some disobedient, whereas the similitude between the two
whereas the similitude whereas the sameness between these two questions,
we can understand why asking why a law has these names is
illogical.
Many,
there is no answer to why here. That is just
who Allah is. These are descriptions of a law
So these names describe him, nobody has given him he doesn't have a need for them in different languages, whatever, these need these nicknames in different languages for us, for us to understand who he is. But those these, these names describe him, we can ask Allah, why are you the beneficial? That's why he is.
But now compare that to asking, Why are some creatures obedient and some are disobedient?
Right? So it means what you're going back to is the fact that he created them that way.
Just in the same way, you can't ask why he has these attributes, you can ask why his creatures have these attributes? Because once you enter that door, there's a whole bunch of questions you could ask, why didn't we have eyes in the back of our heads?
Or on the top of our heads? Why didn't we walk in our hands instead of our feet? You can go on and on and on and on. So many questions you could ask.
Right? So that's just how Allah created them. So this is why this is where he's giving that equality in the question.
Of course, the question does need to be, you know, tackled. Anyway, he said, for the actions of a law are manifestations of His name's an embodiment of his attributes.
The actions of a law are manifestations of his names and embodiment of his attributes.
So, the creation of some obedient and some disobedient, that is a manifestation of his names and his attributes. Among them is wisdom. That's why we said it is ultimate wisdom, infinite wisdom, which is why I created them that way, right?
Furthermore, it is rejection of his divinity and his dominion.
That is sorry, rejection of his actions. Right? In other words, you don't agree Why should a lot have some
obedience and some disobedience, you rejecting that this should be you say, No, they should all be obedient. If Allah is able to do it, why didn't they make them all obedient? That is rejection of his actions. They should not do what he did wasn't right. See that rejection is rejection of his names and attributes.
And it is rejection of his divinity and his dominion.
That is actually rejection of a lost battle altogether.
Glorified is the law of the Lord of the Throne is high above all the associates with him. He cannot be questioned about what he does. While they are questioned for Super Hannon. For some Hannah law here, I've been arshi Am I a seafood law? Use Allah my follow home use alone?
He can't be questioned about what he does.
Yeah, it's negation of His justice also. So allow, the point is that we can actually tackle some of this to a certain degree. I mean, there's a certain point we can come to.
If we said if we said that the basic question is really, why did a law not make everyone obedient, rightly guided believers, which is what he likes them to be? We can answer this by saying, a law has already made creatures that way.
Who are they?
The angels
have already made, rightly guided obedient believers, that's the angels.
We have aluna Maroon, they do whatever they're told to do.
So to say, why didn't the law make human beings like the angels? mean? Why didn't Allah make another set of angels?
This is a foolish question. It's not appropriate question.
Why didn't Allah make another set of creatures like the angels? No, because he wanted to make other than the angels and in making other than the angels, his creative powers are more manifest, to make just one type of thing and just keep making it over and over and over again, that's one level of creation, but to make a variety of things, that is a greater level, we can recognize that even amongst ourselves.
So if he said Why didn't he stop there? After creating the angels, righteous, rightly guided believers?
This is a question he said human beings have no right to ask.
He is the Creator. And variety and creation is an expression of his greatness as a creator.
Why he did not make all human beings alike? With the same qualities? Now the question you could these are all questions which come out of the same idea. Why don't you make us all
alike? Well, if he made us all alike, for example,
where will generosity come from?
Well, generosity come from his generosity. A good quality, of course, is one of the highest qualities, generosity, where will it come from?
It can only exist if people are on different levels and not made the same.
You know, all of the other good deeds helping others in times of need and all all of this can only function all of this goodness can come from human being can only take place where there is a discrepancy, there is a difference.
Allah mentioned in the Quran, he favored some of us over others to test us, you know, similarly, some people ask, you know, for example, why did he make women like men?
Right, this woman was right, this is Western women.
But a lot didn't make him that way. He said it well, les says Zachary Calhoun. Sir.
The male is not like the female. So why didn't he make the male and the female?
Because that's not what he wanted. He could have just made all males are made by bothered to get into females. That's all right. He does have some creatures, for example, the Amoeba, where there doesn't seem to be a female, it's just one, right? It splits and divides itself. And you know, it's part split and divide themselves. There's no female involved, as far as we can see.
Also, you could ask, why didn't allow make men pregnant? Let them deliver the babies instead of women. There's no end of these types of questions that we can ask. And all of them question, the ultimate wisdom of Allah, in his creative acts,
all of these queries,
question the ultimate wisdom of a law in his creative acts.
And that level of questioning requires knowledge equal to his
in order to ask that those type of questions, it requires knowledge equal to his, right, because that's the bottom line, isn't it? You know, if I have knowledge equal to you, I can question you about why you did it this way. Why you did it that way. Why didn't you do it this way? Because I have similar knowledge as us and I know you could have done it this other way. And I knew you know, the consequences, etc. But if I don't have the depth, and this is where, you know, ignorance come in, we ask people, sometimes, you know, why did you do it this way? But and then they explained to us, okay, because I didn't have that knowledge. lacking in that knowledge, they're able to clarify
for us why they did it a way other than what we expected them to do.
So now, if we don't have the knowledge, that infinite knowledge of a last minute Allah, how can we question him about why he did it the way he did it?
Exactly.
Okay.
Another way of looking at the question is, why did the law create what he dislikes?
Why did the law create what he dislikes?
And this is where the issue of Satan and all this comes in again, right, because related to this? The answer is that the law may dislike something in itself, but wanted due to its connection to something else, which he likes.
The answer is that a lot may dislike something in itself, it is like Satan.
But he wanted him due to his connection with Adam, which caused Adam to repent
and allow forgive him.
So that repentance is promised as lm said,
the repentance from sin is like one without sin, a terrible man and then be command lathom Bella. So repentance is one of the greatest acts of worship we can do. As I'm said, if we didn't commit sins and turn back to Allah and repent, allow us to remove this and other creatures would commit sins and turn back to Allah and repentance
was his repentance. His forgiveness is also a manifestation of his own attributes.
So he manifest them in our creation in our errors in Satan's
tricking us, causing us to fall into sin etc.
So,
in all these actions, a law has perfect wisdom. This is the bottom line. In all of our laws actions, he has perfect wisdom.
There's wisdom behind it. Humans may recognize some aspects of this wisdom, but not it's complete details.
We may recognize some aspects, but not its totality.
There is wisdom behind the creation of calamities, sufferings and hardships, that speak about the favors of a law is justice, His mercy, for example, some of the wisdom includes one tests for the believers to strengthen their faith
from calamities, hardships, suffering,
evidence, number two, evidence for the weakness of humans and their need for their Lord. Right. Somebody gets lost in themselves, they're successful, everything is going well, they kind of feel you're on top of it all, you know, and you forget the law. So calamity strikes and breaks you down and you're all man Wow, you realize that you are weak, and you need Allah. So it is a reminder for you help you to get back on the path.
Third, it's a means to expiate sins and elevate one's spiritual status.
Promises lm said, there is nothing which afflicts the believer, even the prick of a thorn, except that the law records it as a good deed for him,
or erases one of his sins.
There is nothing which afflicts the believer, even the prick of a thorn,
except that the law records a good deed for him, or erases one of his sins.
So it's a means to expiate sin.
When one suffers calamities, hardships, etc.
Number four, it's a means for those who visit the ill to earn rewards. Those people who are suffering, sick in the hospital, suffering from calamities, they need help Kashmir, you know, less than Palestine. their sufferings is also a means for us to do good, and earn reward.
So even though the suffering relative to them is evil, relative to others who do good to help alleviate their suffering that brings reward for them.
Number five,
witnessing the occurrence of favors and blessings after calamities and hardships, has a more profound effect in appreciating a loss of power, wisdom, mercy, and justice.
So we're listing some examples of wisdom in the calamities, sufferings and hardships.
We said the first was test for the believers to strengthen their faith. Second, was evidence for the weakness of humans and their need for their Lord.
Third, it was a means to expiate sins, elevate one spiritual status.
Fourth, was a means for those who help those suffering to earn reward.
Fifth, which is what we stopped on witnessing the occurrence of favours and blessings, after calamities and hardships, has a more profound effect in appreciating allows power, wisdom, mercy and justice. Meaning
that
for a lot to tell us about his power, wisdom, mercy and justice, we know about it. That's one thing theoretically, but when one suffers tragedies, calamities,
and then
it is alleviated. We can better appreciate the power of a law, his wisdom,
His mercy, and His justice.
These qualities become ever more evident to us and what does that do of course that brings us closer to a law more eager to work.
Payment cetera, et cetera.
Number six,
an appreciation of good health and well being of oneself.
Right, the calamities and sufferings and hardships that others suffer, is also gives us reminds us to appreciate our own good health and well being. Solomon said, there are two things
about which people are cheated.
spare time
and
health,
spirit diamond health, spare time, you know, vacation time, we call it time to kill, you know
these terms that we have, which are really inappropriate, right? No, no, there is no such thing as spirit time, law dollars, Illa ferrata. fansub. If you finish doing some particular acts of righteousness, then set yourself up to do others. We should be going from righteousness to righteousness. There is no spare time when you can just say I got some time, you know, to waste. I don't want to do anything. No.
That's you've been ripped off by Satan fooled.
And good health. Of course, you know, you think about all the good things you're going to do later on when I get older. You know, right now, there's too many other things I have to deal with. So you put it off to later. And of course, when later comes you don't have the health to be able to do those things. You're fooled, you're tricked, you don't know your health can go anytime.
And the seventh,
a reminder about what is more devastating.
*
helps to remind us of what is to come, the worst of whatever we see in this world, calamities, suffering and hardship.
There is flowers and that is *. So it is a lesson to build up eagerness and individual to strive for paradise to do the right things, to see that calamity, that devastation you know, behind it is * flowers. So let me get myself in order, get my life in order and work for paradise. Ignore him, he had said
this is looking at tests and trials. And this answers the question which is sometimes asked how do we know whether a calamity is a trial or a punishment?
Because we talked about the good things, right?
This is the these are the good things, the wisdoms the good things we can take out of it right. But on the other side of it, these calamities, trials, etc can be just playing punishment allies just putting a punishment on you. So how do we know when something is a trial?
A test
or when it is a punishment?
Good, that's a brief answer. If you take a lesson from it, the calamity the trial whatever, if you take a lesson from it and do good
then it was a trial for you.
If you ignore it,
complain etc. Then it was a punishment. So really You are the one who determines your response to calamity determines whether it is a punishment or a trial.
Of course Allah knows ahead of time which one it is,
but you are the one who determines it. He knows ahead of time which one you determined
in okay and put it this way. Same thing.
If a law puts a person under certain tests and trials, and the person recognizes that he must resort to a law alone, seeking his help, then this is a good sign for him. The trials turn into purification and mercy. Trials
metamorphose into
purification and mercy. If on the other hand, he rejects and complains and turns away from Allah and seeks help from human beings like himself. Then this is a bad sign for him. The trials turn into punishment and misery for him.
All right.
So
This all addresses the issue of the wisdom of a law and his decree and not making everything the way that is.
Externally what he wants from us.
Right.
We'll stop here. Do you have any questions? The last question, question 155 what we'll cover next time? What is the status of faith in other with regard to the religion?
Any questions on this 154
given the fact that this subject is very confusing,
okay, brothers question concerning the likes of Alabama, Alabama,
who
argued or said,
that
corridor,
or the destiny is in our hands, we decide, basically, he was a father, right?
That we have free will. But it wasn't all the way. It wasn't all the way he was like, in between, he was caught up in that, because he did accept the idea that a lot knows the future.
What is going things are gonna turn out the way they're gonna turn out, he has that ultimate knowledge. But the individual decisions that are made that carry to that point, he doesn't know until you do them.
This is a kind of a, he was trying to find a happy medium between this problem of a law knowing what you want to do, and you actually doing it, not being forced to do it. So what do we do with somebody who makes these kind of statements? Because basically, he's saying that the law doesn't know, every detail of the future.
We said this statement, this is Cooper is this belief. But now somebody has brothers raising since this is such a confusing subject, really, he shouldn't have stepped in there in the first place. That was that was his mistake, his mistake is wading into a subject that he didn't have sufficient knowledge to handle.
I mean, he was an intellect and it's sometimes the problem of intellectuals. Right? That you know, you feel you have such a, you know, a grasp on things that you're ready to tackle anything.
No, this is what happened with Raja Rudy, project guru, the French philosopher, translator of
Das Kapital into France, French, communist, he converted to Islam. He married a Palestinian and converted to Islam, and then became a spokesman, speaking about Islam, and swizzle. And people, you know, put him up on a pedestal, like use of Islam and
and they started asking him fatwas, you know, tafsir, Khurana rasulillah.
And, of course, being a philosopher, the nature of the philosopher is that you feel you should be able to answer anything.
You don't want to be able to say, I don't know, you know, cuz
a philosopher you don't know you love answer this one. Right? So this is the problem of the philosopher that he is now especially when it's put up on a pedestal, he doesn't know his own limitations, he tries to have an answer for everything.
So what was wrong Jacque ended up doing was he made end up making statements concerning Tafseer and other areas, which proved to be wrong. And when people brought it back to him, the problem of the, again, the philosopher is that
you can't be wrong. So when people are brought back to Hey, listen, you said the wrong thing here. This is not the right answer, you know, it correctly said no, no, no. Right. And it's from this perspective, and that perspective. And you know, of course, philosophers are ways and means of slipping and sliding out of anything, right? So he will not accept that he's wrong.
And those kind of things built up and built up until people say, this guy's a Kaffir. He's left this lab.
He's still says Muslim. But in fact, the pronouncement that he's made time and time again, is put him out of Islam. Now a cabal,
I don't know of people taking his books back to him reconstruction of his thought in Islam, you know, and showing him this error too, and so and so on him rejecting etc. So, I mean, a lot knows that. His situation is different. He put this out. He died, didn't have
have a chance to really tackle it. But it was a mistake on his part. And of course, you know, lie all the responsible seek knowledge, as those who know, if you don't know, you know really don't know, don't make pronouncements about what you really don't know, because I can misguide people, how many people have read his book? And I've said, Yeah, make sense I did.
When I first came into Islam is one of the books I read, you know, reconstruction of Islamic thought very deep, because I was into, you know, Marxism and all this kind of thing. So reading it, I was impressed by it and said, wow, you know, make sense.
And so I carried that with me until I eventually studied in the medium University, and that was right. You know, so, I mean, many other people had the opportunity to go study in the median and get that clarified, know, many other people have read it and have
gone astray in that regard. Of course,
it is a stray in an element of tawheed. Right? It is not complete deviation. So a person may do all the other things about Islam and have this bad element and allow me forgive them. Because, you know, the Hadith about inside Bukhari, about the man who, when he died, he told his children to burn his body, and put in turn and burn it into ashes, scattered some of it in the sea, you know, and some of it in the winds on the land, right? He said, because if Allah caught me, you know, I'm finished. Right? So after he did that, Allah caused all the parts to come back together, and the area was in front of Allah. And Allah asked him why he did that. He said, out of fear of you, Allah, and Allah
forgive him, and put him in paradise. But if you think about what he did, and what was the rationale behind it, right? He didn't want a lot to catch him.
Right?
In other words, he's thinking that if I burned myself, Well, I won't be able to bring me back. Scattered. And of course, this is this error is actually confirming that you're denying the resurrection,
isn't it? That's what I'm coming to. But he did that in ignorance, out of fear of Allah. So Allah gave that fear that he had of him sincere fear precedence over and erase that error that he had in his actions.
So this is why, you know, we don't want to hit him for it and say, if I was a golfer, you know, he's going to * no, no.
Yeah, we don't we don't have the right to make that judgment anyway. You know, but
the bottom line is really the law is capable of forgiving. I mean, this assembly that people commonly asked, what about all these people going to the graves, admir all these people going to edgemere and calling on, you know, chisti? And, you know, what's the name? We're in Edina. chisti, asking him for this data. What about these people? These are all Khafre is going to *? I don't know a lot.
But what they're doing, no doubt acts of cover. They are acts of schilke. No doubt, but how Ally's going to treat them that's up to him. He knows the individuals and what's in their hearts and what knowledge they had and what was the knowledge available to them, etc, etc. He is the one who needs that judgment to him. You know,
shall we stop here subhanak alone. Sharia law and start Furukawa on a two way Lake