Bilal Philips – Tafseer – Surah Al-Kahf 03
AI: Summary ©
The halifa is a negative influence on the Earth and is a result of actions of the Prophet Muhammad. The importance of hesitation and avoiding confusion and misunderstandings is emphasized. The Sharia law is designed to test whether people will be attached to the material creation of the world and to avoid confusion and misunderstandings. The importance of goodness and quantity in a man's life is emphasized, along with the importance of wealth and children in deeds. The importance of punishment and punishment for wrongdoing is also discussed, and the difference between people with herpes and those without herpes is discussed. The speakers emphasize the need for people to have more wealth and not just give it to others, as it can lead to mental health issues. The importance of trial and avoiding excess in one's life is emphasized, and the need for small small actions to achieve good deeds.
AI: Summary ©
alameen wa Salatu was Salam ala rasulillah Karim. Allah Allah was hobby for Minister nevison natira Medina
operates due to a law and we lost Peace and blessings when the last prophet muhammad sallallahu alayhi. Similarly with selam menaul, those who follow the path of righteousness until the last day.
In the previous session,
we finished verses four, five and six, dealing with those who claim the law had a child.
And also looking at the
the issue where Prophet Muhammad wa salam, due to his concern, his great concern for
people to accept the message, he was on the verge of destroying himself. So a lot tells him basically advising him,
comforting him, that his responsibility is not to guide people, but only to convey the message.
Then, there are two more verses which are law
presents verses seven and eight, before going into the first of the three main stories, or four main stories of this chapter. The main story of course, from which the title of the chapter takes its name,
the people of the cave or companions of the cave, that story begins after these two first, verses verses seven and eight.
In verse seven, the last one to Allah says they're in john out of the Xena 10 Lucha Lena blue Whom are you whom are Sinhala?
Indeed, I've made what is on the earth, it's a beautification to test which of them does the best deeds, or which of them is the best in conduct.
Evan kaseya commented, saying, a lot tells us that he made this world, a temporary home adorned with transient beauty. And he made it a place of trial, and not a place of permanent settlement.
basic principle.
Verse eight, carries on the same concept, that with all of its beauty, it doesn't last.
And this, of course, is something which the Prophet Muhammad Sallallahu wasallam has reiterated in many statements, whether it be his statement, that we should be in this world, like a traveler,
or like a stranger,
various habits where he encourages us not to become attached to this world that we take from it, what we need,
and the rest. We live, we don't get, we don't focus on it. We focus on
the life to come that's where the focus should be. So basically, this verse is an expression of that same concept, and there's another Hadith
which even Kathir mentions in this regard from Abu Zeid and Hungary, in which he narrated the prophet SAW Selamat said in the dunya Hello attune. hodja Ratan y en la la Mr. Lupo comfy ha famzoo k Fatah. malloon. For taco dunya what taco Nisa for in our fitness. The belly is raw in Canada, Lisa, indeed, this life is sweet and green. And Allah has put you in charge of it in succeeding generations. And he observes what you're doing. So fear this world and fear women, because the beginning of the trials of the Israelites was with women.
Indeed, this life is sweet and green. While the sweetness of the life, we all know the pleasures that are in it, green. This is in reference to it being like plants that have when they're beneficial, they're green.
But as soon as the time passes, they become brown. They shrivel up and they die. That is the passive nature of this world.
Allah has put you in charge of it in succeeding generations. This is the concept of the halifa, inheriting the earth, generation after generation, and not necessarily being a laws vicegerent as some people, you know, have mistakenly understood that the lava, you know, when a law spoke of Adam being a leaf and the earth
from those who were heavily involved in politics, you know, they have extracted from that, that the idea that human beings would be
the khalifah law, meaning the vicegerent of a law and of course, a law has no vicegerent the rights guarantee is one who acts in the absence of the ruler, and we cannot act in the absence of Allah spent Allah because Allah is not upset. So the correct concept is really inheritors, those who come after from health, you know, Aleph coming after. So Allah has put us in succeeding generations, we have the earth for a period of time we die, and it's passed on to others. And that is the nature of the world.
And Allah observes what we're doing in this world. So fear this world,
beware of it,
and fear women, because the beginning of the trials of the Israelites was with women.
Fearing this world, of course, there are many other statements of a loss by data in that regard, and we look at them, fearing women.
Also, we'll be looking at that in more detail. But here in this context, it being the trial of the Israelites where their trials began. I mean, this is a well known statement of the Prophet Moses, I saw them among the things that he fears the most for us, you know, this was included the issue of women, and why he didn't say men, for women, because of the fact that the people who
make the difference in the society in the sense of
turning it in one direction or another direction, who lead the society are men. So the greatest evil are the greatest damage, greatest harm is what comes to them first and foremost, because they hold the greatest responsibility, then that's why we look at Adam as being the one responsible for the eating from the tree. We do not, you know, say, Well, he was the one, Satan spoke to her and she got him to do it. So it's really her fault and blame her No, Adam, even if the information came through her to Adam.
That doesn't change the fact that Adam was responsible. So the fitness and the danger a lot addresses the most prevalent side. And that is that of women, and the issue of promiscuity and this type of thing. It tends to be with men, more so than it is with women anyway.
So the warning is there. The trials of the life.
Share follows me and he noted that if one reflects on the Quran,
he will find that it most often gives precedence to the law, that is the Sharia, over the creation, and what is related to it
is what is extracted from this verse here. precedence is given to the law over the creation. He gives the example of hope from Surah Rahman verses 123 or Rockman allemaal Quran helical in sand, the Most Gracious taught the Quran, that is the Sharia, that's the law
and created human beings, though the creation of human beings took place before the revelation of the Quran.
But the order is switched for emphasis that he has put before the creation itself the creation of the world and the things of the world is secondary to the law. cefalu Taemin goes on to say he does so because the creation was subjugated to humans in order to facilitate obedience to allow most high end glorious.
The creation
was subjugated to human beings in order to facilitate their obedience to Allah subhanaw taala then equals two verses one from so a very adverse 56 masala to general insert Illallah Abu Dune, I only created the jinn and humankind to worship mean that is the law. That is the purpose
Then he quoted from Surah Baqarah verse 29, who will lead the Hala pelaku marfil out of the Jamia? It is you created all on the earth for you. So all that is in the earth was created for our benefit, but benefit in what way? Obviously it is the benefit, which comes from
obeying a last medalla. So, it benefits us in both this life and the next. So, I will say man goes on to say that's what is most important is obedience to Allah, Most Gracious, most glorious, which is only fulfilled by executing a laws law.
And that is the Sharia
law made whatever is on the earth as its adornment in order to test whether people would become attached to the adornment or to the Creator.
The people be
addicted to the creation itself, or to the Creator.
Most people are divided into two groups.
Those attached to the adornment of this world, and those attached to the Creator. Allow me the adornment, a trial for his creatures.
Whether it was created
by a law, or by humans,
no doubt beautiful palaces are adornment, but they are made by humans. And the earth with its mountains, rivers, plants, flowers and fruit or adornment from a law. So, when we speak about the adornment of this world, and Allah refers to it as him adorning the world, it includes both the things that he himself, it's clearly from him, and the things which appear to be from us, because even the things which appear to be from us, we know ultimately, that the materials come from last month Allah, we are not creating anything from nothing, we are only manipulating what Allah has already created. So ultimately, it is from him. And even the knowledge, where do we get the
knowledge of architecture, you know, of art of whatever, to create these palaces, to beautify them, etc, but from Allah subhanaw taala. So ultimately, it is from him anyway.
Note, Allah Theremin goes on to point out that the Almighty said the best deeds,
the best deeds that is to test which of them does the best deeds are which of them is best in conduct.
He said the best deeds are not the most deeds, potent point, the best deeds and not the most deeds.
Because the crucial factor is their goodness, and not their quantity.
The crucial factor is their goodness, x and Amala. A sign that there be a sign that there'll be goodness in them, and not the quantity. Consequently, if a person made four units of prayer with weak faith, or while not following the law, and someone else made two units with strong faith, while adhering to the law, which one would be better?
No doubt the second is better and preferable. Because the point of consideration is the goodness and perfection of a deed.
And that depends on its degree of sincerity and adherence to the law.
If someone acts
in some acts, brevity is more preferable.
Because when we talk about the best of deeds, best quality, sometimes we might mistakenly
try to make that determination ourselves.
And in doing so, we go against the Sharia.
The example he gives,
in some acts of worship, brevity is more preferable, like the two recommended units of prayer before fudger. The sooner the sudden as a factor.
If a person said in these two units, I love to extend my recitation of the Quran, my bowing my prostration and my standing and another said, I like to make them brief.
The second is better.
Known as a normal principle, if we think until
Observe what is better, we say, a longer recitation of grant is better.
And you no longer bowing longer prostrating all this. But in the case of the two units of prayer,
sadhana of fudger praying them quickly, briefly, is better quickly meaning not quickly to the point where, you know, you don't know what you're saying you can't remember what you said, you know, this kind of quickness? No, we're talking about brevity means you win them briefly so much. So I should say that on her that she was not sure whether he would read Fatiha in the first rocker.
So it was quite brief, right?
bowing, spending the time instead in so after fudger itself.
So she had been recommended that when we see common people coming into the masjid,
and extending those two units, and you have people coming to do that, we should ask them, don't assume that they're making the two summers of fudger. We should ask them. Are they praying to hear till Masjid?
If they said yes, then we have nothing to say.
Because in the head of mustard if you wish to extend it, it's perfectly okay. But if they confirm that, yes, they're praying the two cylinders of fudger then we should advise them to keep it brief because that was the Sunnah of the Prophet salallahu alaihe salam.
And of course,
there's another point that should be kept in mind too that that should not should not be given precedence over the farm.
Because we do have some people who are under the impression that if you come into the masjid, and the Salatin fudger is started, the comments already been made, that you still need to go ahead and do those two subnets first, and they are so important and it's true, they are very important. The brothers I sell I've never used to leave them even when he traveled. But he said that whenever the karma is given, the only acceptable Salatu Allah is the prescribed prayer.
So if you started praying and the prayer and join the compulsory prayer
with me and also gave an example of fasting said likewise, in fasting the prophet SAW Selim permitted his followers to continue their fast until so.
without breaking at sunset, he permitted it was all a 24 hour fast.
But he recommended that they break it at sunset.
He recommended that they break it at sunset.
The second practice is better.
Even though the first is not forbidden, and it's permissible. It is not according to the Sharia. It is not the recommended practice right. This is for your fast of Ramadan, in particular, outside of Ramadan. If one on occasion fast resolve this, okay.
The suburbs are seldom used to do what deeds were best. He would encourage following funeral processions and pass by a profession procession himself and not follow it.
He would encourage the fasting of every other day
and not do so himself.
Instead, he would extend this fast until people thought he never broke is fast
and vice versa. Sometimes he would not fast and two people thought he doesn't fast.
So he would do according to what was most pleasing to Allah, Allah at the time. You know, and that is, of course between himself and our last one.
But what we follow is what he's instructed us to do, whatever he has done
as his regular practice, this is what we do. Right?
again in the verse Allah said, I you home ops and Ramallah which of them is best indeed or does the best deeds son
that is perfecting or making good?
was defined by the process element a heavy from Bukhari and Muslim
and taboo de la kamna Katara.
And lamb token Tara who for a new Iraq, but you worship a law as if you see him and though you cannot see him, you worship him knowing that he sees you.
That is the
best of deeds
allowed to identified wealth and children as being a part of the adornment of this life saving. And Manuel balloon, Xena to hayati, dunya. wealth and children are the adornment of the life of this world. And now the verse is he said, You know that horses, and
donkeys and camels and other things are amongst the, you know, different points. He's mentioned issues that people tend to focus on as other elements of adornment in the world. But here he talks about the wealth and children, which people tend to be most caught up in.
And as a consequence of that, and that's in the same surah circa verse 46. Even taymiyah noted that the law warned against the danger of wealth in children
and wives, wealth wives and children.
A law refers to it as amongst a part of the adornment and he said that the adornment is as a test. So therefore,
one has to be once we are told that the dormant is a test and we have to be where and specifically allows my to Allah said yeah, you will Idina Amano, lateral hichem unwelcome Allah Allah to command the karela Amaya fall danika hola como Casa rune, or you believe, do not let your riches or your children divert you from the remembrance of a law.
If any act thus the loss is their own.
cocoon verse 960, third chapter, verse nine. And he also said the IRL Idina amanu in them in as
well Allah deikun I do one lakum father, Whom are you believe truly among your wives and your children? are some that are enemies to yourselves, so beware of them.
This isn't the adornment of this world, beware of them. Even taymiyah explained that the military referred to in these verses is not that which is fraught results from hatred and conflict. We do have that in families.
But that which results from love and care, which prevents parents from religious duties, such as Hydra, jihad, seeking knowledge and giving sadaqa.
He then narrated from a boss that when a man asked in a boss about the verse,
or you believe truly among your wives, and your children are enemies to yourself, so beware of them,
if not boss went on to explain.
But this was revealed in reference to magic Meccans were embraced Islam. And when they decided to emigrate to join the prophet SAW Selim in Medina, their wives and their children prevented them from doing so. Later on, when they eventually joined the prophet SAW Selim and saw what others had already learned, and, and benefited about Islam. They had missed out on all of this. They wanted to punish their wives and children. So Allah revealed the verse, but it was a test for them.
So that test is one of love.
That one become so much in love with one's wife and one's children, that when they ask to do things, or they that we know to be wrong, we may go along with them and do it because of our love and our care for them. We know it's not right.
But because we love them.
We want them to be happy with us. We do we say we agree to do things, which are in fact displeasing to Allah and we know it. So this is where they become the fitna. Are there things that we want to do, which are pleasing to Allah, and they discourage us. We want to give sadaqa they say but you have to remember you know, children's education you have to save for the children's education 15 years from now, you know, they're gonna have to go to university you go give away this money now. You know what's gonna happen?
15 years from now, please.
You know, that is, that is a loss. That is an opportunity missed if we don't take it.
I shall county
explained. But the intent behind the term test is that a law is treating them in such a way that if it were done by other than himself, it would be a form of test and assessment
is an important statement.
The intent behind the term test is that ally is treating them in such a way that if it were done by other than himself, it would be a form of test and assessment.
Why did he say this? Why did he make this point? What is the What is he trying to get out here?
Okay, third time.
The intent behind the term test is that a law is treating them in such a way that if it were done by other than himself, it would be a form of test and assessment.
Do you think that
he knows?
Right? Because the law already knows the consequences. Right? When when we make a test, what are we doing with a test? We're testing to find out something we don't know. That's a test. Otherwise, if you already know how to make that test is foolish. It's nonsense. You're wasting it Oh, it's a abbath. You know, you're doing something which is meaningless and useless, redundant.
So obviously, when a law says is to test,
it is relative to ourselves. If other than a law were to do that, that's what it would be. But it is really not a test trauma law is what he's clarifying. It's important, because some people use this
concept of the test to conclude that our law doesn't know the details of the future.
We have an individual in Toronto right now is creating a big fitna,
a brother was very active in Tao, etc. involved in arguments with orientalist non Muslims, Christians and others, you know, this idea of the destiny and our law knowing the future. Absolutely. And when you get into arguments, philosophical arguments around that, you know, you find yourself at a loss. So the only way out, was to come to the conclusion that Mohammed the Cabal,
the great poet, statesman, from the indo Pakistan continent, he came to that same conclusion, in his book called the reconstruction of Islamic thought, he concluded that a lot did not know the details of the future. He knows the future in general. He knows what, whatever path you take where it's going to end up, but he's not sure what path you're going to take until you take it.
that serious?
Because you're saying, in fact, that Allah does not know the future? Absolutely.
It's very serious statement.
And they bring this verse, As proof
that Allah is doing these things to test you to find out what you're going to do.
Implying that he doesn't know until the test comes and how you respond, then he knows that that time, but no, show County, this is how many, three 400 years ago pointed out this, this this issue, clarify this issue here. So people would not be confused. I mean, it's well known to the scholars. But it's a point that sometimes passes us by we don't realize the significance of it, that that test is not for a lot to know what you didn't know.
If we did it, it would be a test.
So
in the case of a loss tests,
he does so
for a variety of different purposes,
is not to find out what we're going to do. He has other intents behind the test.
The tests are
basically for us to confirm, to confirm our laws justice, on the day of judgment, that those going to * deserve it. And that those go
to paradise only got their bylaws, Grace.
The tests confirm for us
that those going to paradise,
when they're by their own choice,
a lot enforce them there they chose held
those going to *.
Whereas those going to paradise, they got there by a loss Grace is a well known Heidi's process, Ahmed said none of you will end to paradise merely by your deeds. And they are even your messenger realize that even me
if it were not for the grace of Allah
to envelop me, not even I,
of course allows Grace is through his multiplication of good deeds, that one good deed is equal to 10 or more its value, one evil deed is only one. So good deeds, erase evil deeds. So this is the operation of allows grace to our deeds. Because in some other verses of the Quran, Allah talks about us going into paradise because of what we did. So this is related to what we do. But ultimately, it is the grace of a lion multiplying what we do that take us in.
So the tests, bring out both of these aspects,
brings out for the disbeliever that he is there in * forever, because he chose it. Because we said the law knows everything. He knows the future. Absolutely. So he could have just created us put those who he knows we're going to paradise in paradise. Those going to * in our finish story, end of story.
He could have done that.
And of course, those going to pi dice. Are they going to complain?
allow you put us in Paradise, you know, why? Why not tell, you know, we could have
done, but those in *, they're the ones are going to say Hey, why are we here? law says well, because you would have done this, you would have said no we wouldn't. If we knew there was a *? Oh, wait, no way we would do it. Remember that had deeds we took before in the previous session, when jabril was showing help. Right? What did he say? that anyone who knows about this will never go there.
No way.
But then a lot covered it with pleasurable things.
Right. But the choice is still ours. So that person who says I wouldn't go there, he has he he doesn't have that statement, he cannot make that statement before I lost my dollar because his book of deeds is there, a lot gave him the the clear path to paradise and he chose another path.
The tests came to him and each time he kept choosing the path to help.
So who put him in *, but himself. That is the perfection of a laws justice. At the same time those going to paradise, the perfection of allows grace, His mercy, His love is manifest there.
So both elements are manifest
with regards to people in this life, the tests serve two basic purposes.
One,
human spiritual growth
and the other
punishment or reward, reward or punishment in terms of the next life, it is
absolute proof that Allah is just nobody can question is justice in terms of this life? It is for human spiritual growth or for reward and punishment.
for human spiritual growth, what do we mean here
that the tests are like fire in relationship to gold.
Gold is caught up in rock, you take it out with the rock and you heat it after heating it. The pure gold separates. So the tests like the fire, which separates out the higher and greater noble spiritual qualities of the human being.
So for example,
generosity which all human beings recognize as being amongst the most noble characteristics that a human being can have generosity.
How does one develop generosity
if everybody
had the same amount of wealth in this world, a law was
just in that sense. He gave everybody an equal amount of wealth.
How could you develop generosity. generosity requires that you have more wealth than somebody else. You want that wealth, you want to keep it for yourself, and you choose to give it to others, rather than keeping it for yourself.
This is true generosity.
The generosity which involves extra stuff we have that we don't really need, and we give away. That's not true generosity, that is avoiding being
spendthrift in our squandering.
About whom the last medalla said that those who squander their wealth are from the brethren of the devil's.
So to avoid being in that category, the things that we have, which we don't use, we give it to others rather than leaving it to rot or breakup, whatever in our possession. That's just clearing our slate in that regard. That's not generosity. generosity comes when we have something we want. And we give it to others, we prefer others over ourselves. That's the real generosity. And that can only happen when people are on different levels. And that's why I lost my Dad, let's head into our 16th chapter, verse 71. Role law who fought de la la Komal, about fifth risk, allies favorite some of you over others in sustenance, it is a long who has cared us but us on different levels, some
having more than others.
So
that creates
the field of the test.
Will we give or will we hoard
and in that test,
the higher self comes through. And that's why the prophet SAW Solomon said, the people received the most tests when he was asked, Are the prophets
they received the most test, not punishment.
As you see, you have to understand, test was not punishment allows me punishing the prophets more than anybody else. No, no, it's just this is for their own spiritual refinement. From that perspective.
Tests also are a source of purification from sin.
That's why we say when a person is sick, which is a test, your health fails
to run in sha Allah law, that's Turan, insha, Allah
May you be purified by this,
Allah willing, it's a means of purification.
So the person was patient, because what it does is that brings out it requires patience to get that purification, one who is patient with it, it purifies him of sin. And this is again a mercy from Allah, that he has set up the process of reward and punishment for deeds in this way. So that a woman for example, in the time of the Prophet, Allah, who was accused of adultery, then was stoned to death.
A woman committed adultery one of the Sahaba yet one of the companions of the Prophet SAW Salem, female companions of the Prophet SAW Salah she committed adultery, was stoned to death. And when she was stoned to death, and while she was being stoned, some of the blood splattered on the clothing of one of the companions and he cursed it. You know, here's a woman and adulterous her blood, as far as he's concerned is cursed, as she is cursed being stoned to death. rubs as Adam said, Don't curse it.
Because they repentance which she made, because she had come to the process. She wasn't found out.
She had come to the prophet SAW Selim and told him that I had committed adultery, and he tried to get her to change, you know, maybe he just kissed No, no. Is it? Maybe you just touched No, no. She insisted that she committed adultery and she said I want to be purified.
And he told her, Okay, come back after you've had the baby giving her a chance to go and don't come back. Because that's what that means. Isn't it come back after you had the baby. You can take off and you know, but, you know, after she had the baby nine months later, she brought the baby to him and said she wants to be purified.
So he said, come back after he has been weaned
two years weaning,
giving her ample time to disappear.
But she came back with the child food in its mouth to affirm for him that the child has been weaned. At that point, of course, Pastor Salah has to apply the law.
So he said to that companion who cursed her blood,
that if the repentance she made was divided up among the inhabitants of Medina,
the many 1000s were living in Medina, if the repentance she made was divided up among them, it would have been enough to carry them all to paradise.
at the mercy of a lost my dad
that he would give deeds such reward.
So
that trial that she was faced with was purification of the highest order.
The tests also come as reminders. They can come as reminders to remind people who stray
and because sometimes people think, okay, you do a bad thing and nothing happens. You can do another bad thing that they got me Oh, boy, no, this is alright.
But really,
this is a curse from a lot smaller dollar.
If a calamity happens to you, after you've done it, you start with Oh, man, I should have done that, you know, better not do that again. At least you stopped me that's a blessing to discourage you from wanting to do that. Now the real trial comes because this is the point you know, when we look at people were non Muslim people involved in corruption, and they seem to be living wonderful lives, getting away with everything. Question yourself. What's the point that really being good. But this is not. This is not the point here I Lost Planet Allah has allowed them. It's like giving rope to hang oneself, being given rope to hang oneself, that's what it comes down to. That it's a mercy from
Allah, that he drops a bomb on you when you do something wrong. This is why some of the scholars of the past righteous because the past used to say that if my horse stumbled
while he's riding along with the horse stumbles.
I would remember there was something I did. I started reflecting what did I do today?
Because that's a near calamity, near calamity, that they would check themselves back or something I did. They would relate whatever happened in their lives back to what they're doing.
And we find in, in the Quran, Allah saying the 32nd chapter, verse 21.
will enter the middle as Robin Abner Doonan, adabas Akbar, Allah whom you already own, I will make them taste a lesser punishment before the greater punishment, that perhaps they may return to the right path.
32 chapter 32 verse 21. This is a reminder this is the punishment the calamity, the trial which comes as a reminder
the other purpose of tests
is punishment.
Straight out punishment, as the law says the whole facade of robbery will
be Makassar but it Nath Lee aka home Baba la de
la la home yard, your own, that's still part of the
returning the corruption has appeared on the land and in the sea.
Because of what human hands have earned in order to allow may make them taste a part of what they've done. And in order that they may return to the right path, that is the reminder.
But the punishment
failure in the DNA of Holly funa and Emory and to see Bowman fitnah tune out, you see Bahama davon Aleem, let those who contradict his command, beware of a trial or a severe punishment.
That people when they go astray, this is what the stories of the people of the past is about.
Isn't it people have hewed people have moved all at various people who are destroyed because of the evil they did that the calamities came as a punishment for them. And in our own times, we can see some very obvious punishments among them is AIDS. AIDS is a clear punishment, AIDS which began in the 80s, first identified in the early 80s.
mainly in the homosexual community, clear, evident clear point. Here is a disease which had no precedents, unrecorded in in human medical history before just appearing,
of course, because of the attitude by the 80s, towards homosexuals, that they are alternative choices. alternative lifestyle, you know, you couldn't say anything against homosexuals to say that this was God's punishment and homosexuals, hmm. That would be you know, political suicide for yourself, if you are a teacher, or whatever, you may be thrown out of your job thrown out of your, because the homosexuals had reached a point now people have to be quiet. They wouldn't dare say people were thinking it. But they wouldn't dare say it.
But that was clearly what it was. I mean, the fact that eventually it spread in the population through drug use, and, you know, intravenous transfusions, and that it ended up spreading to heterosexuals.
That doesn't change the fact of where it began? And who are the people who suffer from it the most?
And even when it shifted over into the heterosexuals, who was it shifting amongst those who are promiscuous, those who are having, you know, women left and right men, women who are with men left and right, unmarried people who are not following divine law. So the punishment hit them too. Yes, it did catch some of the people who were innocent children and others, but it is as the law said, What Taku fitnah 10 law
but it is directed mainly course at those who have broken the laws. And this is actually something prophesied by the province as a lump. Sum 1400 years ago and I had these narrated by Eben Omar found an authentic hadith whenever promiscuity is openly practiced among people.
Whenever promiscuity is openly practiced among people. A plague an anguish will spread among them, which was unknown to their predecessors.
A plague and anguish will spread among them, which was unknown to their predecessors. What is that but aids
mean? Before aids,
there was another disease called herpes
right in the 70s herpes, about which the American government announced that it had reached epidemic proportions in the 70s herpes. But once aids showed up, people stopped talking about herpes.
But their statistics now they're saying in the in the US, one in every four Americans has herpes in the UK, one in every five. And herpes is incurable.
It doesn't kill you.
But it makes life horrible.
When it reaches its full development, it makes life very uncomfortable and very horrible. And it is around no cure, no hope for cure.
If it was an epidemic in the 70s 30 years later, can you imagine what it is now?
And this is the consequence, as a professor Salim said, Of promiscuity openly practiced among people, and that's what we're living. That is the legacy of Western civilization.
Verse eight,
we're in eluna, ma la hasar. Eden, Joseph jurupa.
Indeed, I will make all that is on it. Like dry beer soil, as is the conclusion of the previous verse.
where a lot of talks about what is on it is beautification, as the test, and in the end allow will just
turn it into nothingness. Turn the earth into a rock. No trees, bear
Aside he remarked,
the Almighty informed that he made all that is on the face of the earth, tasty food and drink comfortable homes, trees, rivers, cultivation fruit, beautiful scenery, exquisite gardens, melodious voices, lovely forms, golden silver, horses and camels and so on. He made all of it decoration, for this home as a trial and a test, to test which of them is best indeed, that is, whose deeds are most sincere and correct. But in spite of that, Allah will make all of these things fade away, and the earth will return to a bear dry state with all its sweetness God, its rivers will stop flowing and all traces of them will disappear, and the world's pleasures will all vanish. This is the reality of
this world, which a lot makes vivid declare for us here, as if we can see it with our own eyes. How does he does that, in order to warn us from being fooled and tricked by it, and to encourage us to desire the home whose pleasures are eternal, and whose inhabitants are always happy. And he did that as a mercy for us. One who looks only at the exterior of this world will be fooled by its adornments and its beauty. They accompany this world like animals, they take pleasure from it like livestock, not reflecting on the rights of their Lord nor concerned about knowing him. They fulfill their desires in any way available and in any convenient state. And when death approach is one of these
people, he becomes upset about the destruction of his body, and the loss of his pleasures, not about his negligence, and the evil he has done.
As for one who looks at the interior of this world becomes aware its purpose of its purpose and his purpose. Consequently, he only takes from the world what will aid him to fulfill the purpose of his creation, and it takes advantage of the opportunities to do righteousness in this noble life.
He takes this world is a place of crossing and not a place of delight, a place for travel, and not for residence. So expense is utmost effort to know his Lord, to obey his commands, and to perfect his deeds. Such a person is the best in the best position in the sight of a law. And he deserves every honor and pleasure, happiness and hospitality which Allah has in store for him. For he looked at the inside of this world, while the other one looked only at its outside, he worked for his hereafter, while the aimless one worked for this worldly existence. So there is a great difference between them. How great is the difference between them.
So Allah here gives us a warning
of the reality of this world,
that it is not lasting.
And since it's not lasting, it means it is not worth attaching ourselves to it.
It comes and it goes.
So if he's warning us away from that he's telling us indirectly, that we should attach ourselves to that which is lasting, but which will not fade away.
Now that concludes
the two verses prior to beginning the story of the people of the cave, who stopped here Sharla because there's not enough time to get into the story. We'll look at that next session. inshallah. Are there any questions that people would like to raise from what we have covered so far?
I have a written question here. People have some madhhab say that they can pray to Raka Sana
at the rare Hall of the masjid even after the karma, then they join the father prayers. Well, yeah, that's the same issue that we spoke about, and it's not correct.
We are allowed to pray those soon as after the fart.
Stop for the then
hamdu Lillah wa salatu salam ala rasulillah.
We said that
the sun as
recommended units before fudger sold out in fudger. The obligatory to can be done after the fact. Though normally, as Solomon said, One should not pray make any prayers after the followed until the rising of the sun. As he said you should not make any prayers after acid until
The setting of the sun. This was to keep people away from what would appear to others as sun worship. Most people worship the sun
after prayers at those times.
And he indicated it by speaking of the sun rising and setting between the two horns of Satan.
We know it's authentically recorded the prophesied Salaam prayed after answer, when asked about it by his wives, who had heard what he said not to do. So. He said that these were suddenness after the horror which he had missed due to some delegation coming in speaking with him, and he didn't get the opportunity to do so. So the idea of praying missed sooner prayers
in the times, which are generally not permitted, you know, is something established from the Sun Also, there's a generation that amanat stood up after the first prayer of fudger. And the Vasa Salam asked him, What is he doing? And he said he was doing the two Sooners, which were before fudger, which he had missed the bosasa lamb did not prohibit him.
So we know this is permissible. And as long as we have that option, then there's no reason why we should choose any other path to do the to before if it means missing a part of our obligatory prayer.
Any further question
we are supposed to
stop them. Or Okay, well, this question if we start the sooner then the comma is given. When you look where you are, can you finish the prayer? By the time the karma has ended?
So you will catch the bear at the beginning takbeer if you can do that, okay.
Because you have not broken. The statement of the prophet SAW Selim, you've not contradicted it. But if it means you're going into the prayer, he already makes that clear to him. And he started the prayer and you're still in Santa, then you are going against what he has said. So you this is where you can make a judgement here.
As far as trial for men with their wives and their children, isn't it also the family of his mother, his father, all those can be a trial for him as well. And for the woman that could be the same thing, the husband and the children and her family as well? Correct?
question whether the trial of family and children
wife and children or husbands and children does not include also the in laws, you know, the the parents and other family members Well,
they're not described as being adornment.
It no doubt that there is some element of trial in them because it's trial and everything. And everything that Allah has created, there is an element of trial. But this particular context in which Allah was speaking about it, he's talking about that, which is adornment. wives are looked at as adornment. You know, not so much the family this the wife, herself, she is looked at as an adornment having children, these children are looked at as adornment wealth. So
though, technically speaking, you could say, there is that element of trial there.
What the is being specifically referred to here, either wives husbands, because as logical as watch from xojo, could mean both husband or wife.
In the verse
in this word, the attractions where do we draw the line? You see about one word and other things are becoming few things people actually know they're becoming metacity. And though we know millions of people are suffering, they don't have all that.
How do we judge ourselves? How do we take the
question by this question, Where do we draw the line? You know, with regards to the
adornments of this world, pleasurable things of this world, where do we draw the line? Do we, those things that we consider a necessity now, maybe years ago, these were just once. We didn't consider them necessities? And in fact, the majority of the people in the world don't consider these things to be necessities, but our lifestyle has turned it into a necessity.
Well, this is the
Individuals test, you know, this is where each and every one of us has to make that decision for ourselves, we look into our life, and the main thing we try to do is to avoid excess. Because even if that thing, we consider it now to be a necessity, and it was really only a want, if we have it at least
in an unlimited scale, then we can, you know, we can get by, but where we become addicted to it, and we feel must have it in large quantities. Now, this is where we're falling into clear error. So, truly,
what one society may consider to be a necessity and other may not, but one individual may consider to be a necessity another may not. So, you know, it has that relativity to it. So really, it's just to such a degree that we have to make as individuals decisions for ourselves, maybe we can get the advice of those around us, you know, because sometimes, you know, you because of so many other factors, family and children and all this putting pressure on you might your your ability to distinguish becomes blurred. And so you might seek the help of those around you give me some advice here, should I really go ahead and do this thing you know, so it's no harm, we seek advice from
those around us you know, who may be more pious or we consider you know, reliable sources of information etc, we seek knowledge from them to help ourselves. But the main thing is that, we know that these things are going to be relative, they are going to vary from place to place.
When the alarm was given, when there was no law or speaker,
the laws are invented. And Las Vegas studied and spent some noun doing that given by satellite. So there's only one
element
The first question but they said what that because there is a single ad then in the UAE What What about it? It is
by satellite is no different.
So this is just an observation.
No simulation? Was
anybody from the science and technology.
Okay, brothers just mentioning,
I guess this is the point that note that
with the use of satellites in the UAE, they have unified their dance in the various mosques across the country, which is good, where we don't find ourself as we find ourself just now where one dance started, and we're answering it and then another them started, and it couldn't hear the first one so well. So we're caught somewhere in between, you know, with the microphones, yes. Anyway, that's the good thing. Question from the woman's side, the issue of the vise gerrant. They wanted to get some clarification that again,
it was just the idea
that we as human beings when a law said in the dialog fill out the Khalifa, I'm placing in the earth, a Khalifa.
This has been translated as
vice Jared, commonly in many of the translations of the Quran. And some movements have made that you know, a kind of symbol or or basis for understanding our responsibility. Our responsibility is to be the Khalifa in this earth. And other scholars have pointed out that this is not our responsibility to be the elephant the earth, we are automatically California's meaning of law that we inherit there.
So they say, Well, what is the reference to Adam being a Khalifa, an inheritor, who is inheriting it from? Well, he inherited it from the jinn Professor Solomon informed us that the jinn were given control over the things of the earth, you know, they were first on the earth and then they were involved in corruption, etc. And then the Lord took it from them and passed it on to humans. So this is where the human beings became hollyford or Holika, inheriting from coming after the jinn and taking the the earth being given to them and the things in it.
So the idea of Khalifa vs. khilafah was Muslims, we should have a Khalifa in our head for the Muslim Ummah that is no doubt about it. But the idea that we will be the last Khalifa No. The halifa is
When they use the term in reference to the hula faraci Deen, they were known as halifa to rasulillah.
They were successors or inheritors from the Messenger of Allah natural law, not califa to law but halifa to Rasulullah they carried on as promised by Salaam, being the leader of the oma, you know, try to implement the laws laws on the earth. Yes, we become inheritors of that responsibility to do as he did.
The other point was the verse,
the requested, repeating that verse it is from the eighth chapter, it's in Surah, land fall. Verse 25, what Taku fitna 10 la to see benalmadena de la Moomin come Casa
de la shadow, a cop, beware of a trial which will not afflict only the sinful among you. And know that the law is Severe in punishment. When a large trial comes, it can catch people who are innocent people.
Some of them deserve it because they live amongst the corrupt, could have left and didn't. This is where the issue of hijra becomes an obligation. Where we're in a situation which is corrupt, we are obliged as Muslims to make his way out of there into a more Islamic environment.
The other
point which was raised was that if we should only take from this world what is necessary, when it means basically, we should take little?
Yes.
That's what we should do, we should take little, the less we can take, the better off we are.
If we look at Thomas Arsalan when he died, but he leaves behind
nothing of the world, but he left behind was knowledge.
But of the things of the world enough, nothing was all given away.
So taking little, of course, is better. This is from the characteristic where they refer to a zone where a person only takes from this world what they need, the rest is better to give away. Because if we don't
give it away, we just use it up, then it is of no benefit for us in the life to come, or whatever we give away. Its value now, in terms of good deeds, benefits us in the next life. So the more we're able to give away the better,
no doubt.
And this is part of the trials that we're facing, especially living in
certain locations where we are we're doing quite comfortable. We think back to our own relatives back in the home country, where you know, living quite difficult circumstances will become accustomed to a very comfortable life here.
These are things that we need to reflect on.
For no further questions. Stop subhanak oligomer will be hamburger, a Chateau la Ilana and the stock felucca when a to Bullock