Bilal Philips – Tafseer – Surah Al-Kahf 12

Bilal Philips
AI: Summary © The segment discusses the historical context of the verse in the Bible that describes the end of the cave and the people of the cave, as well as the historical context of the verse in the Bible, including recitation and the meaning of the words used. The speakers discuss various topics such as the use of words in the Prophet's teachings, the legal implications of changing the meaning of the holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy holy. They stress the importance of understanding the language and following the commandments of Islam.
AI: Transcript ©
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alameen Salatu was Salam ala rasulillah Karim?

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Allah Allah was hobby womanist an addition natira Medina

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operates due to a law in your last piece in blessings beyond the last prophet muhammad sallallahu alayhi wa sallam, and an all those who follow the path of righteousness until the last day.

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In our previous session,

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we completed verse 26.

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in 27,

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we'll be looking at the actual ending of

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the story of the people of the cave.

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Verse 26, more obviously has content related, but

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at the same time,

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there are some implications from verse from our last verse 27, which is, scholars have concluded is in fact related to the story of the people of the wave of the case, right.

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So in verse 27, Allah says the

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Kitab Arabic lambda dilemma Kalamata, he volunteered to them in June he, tada

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and recite what has been revealed to you of your Lord scripture, none can change his words, you will not find any refuge in other than him.

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So in general, this statement and recite what has been revealed to you of your Lord scripture

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is a consequence of what Allah said in the previous verse, when,

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after saying that, nor does he share his decision with anyone.

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So if

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none can share in his decision, then

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we should recite what has been revealed. We can't depend on any others besides the law, for information regarding the people of the cave, so therefore, stick with revelation.

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Some scholars, that is in general, as I said, looked at this verse, the beginning here, and beside what has been revealed to you as your Lord scripture, they looked at this as being the ending of the story of the people the cave in the sense that it means that the clan should be followed regarding the story of the people of the cave.

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As it is the last words and allows words can't be changed. And there is nothing further to be known after a loss explanation.

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If we seek information from any other source, that will not be accurate, or correct information is largely guesswork. And surely, when one looks into the historical record, concerning the snippers of emphasis, the information about them is quite varied, and there is no real certainty regarding them.

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In fact, many Christian stresses considered to be a myth.

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But some branches of Christianity, Catholicism in particular, they look at it as being a true story as being a miracle. And they even have a special day to celebrate the snipers of emphasis.

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But Allah is saying that

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the final road is the plan allows roads will not be changed. It is the truth in the matter.

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The Salah be one of the historians and historians, he recorded this when Wailea soufiane had fought the battle called Alma beach, near Byzantium and Eben Abbas the Sahaba and commentator on the Quran was with his group, the battle took them to an area which is close to where the people of the cave were supposed to have been buried or the cave is also been sealed up and the structure built over it. So why I had decided to see the cave for himself, having read about it in the grind, etc. He wanted to have a personal

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opportunity to see the cave so he sent some

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This troops to go and investigate it to break the structure which was covering the cave, so that they could go inside and look, I have no boss that advised him not to go not to do this, because as he said, Allah had prevented one was better than him. Some that as

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If you saw them you Muhammad wa salam, prophets Allah, if you saw them, you'd have turned and fled.

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So he concluded from that, that if the prophet SAW Selim was told he would not have been able to do with it, then you can have muawiya halifa, you know, should leave this. Anyway, he was insistent and sent his troops ahead anyway, they moved on a part of the structure went into the cave. But as is recorded, they're very strong wind came and blew them out of the cave. And they had to back off from trying to investigate the cave.

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So that's a historical spypoint. Anyway, if we carry on with the verse, Allah begins the verse saying what's new.

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Besides, this includes both recitation and applied recitation, they're all recitation, of course, is obvious. That is reading the text of the Quran, reading the words that constitute the text. The applied recitation refers to applying the Quranic meanings, which are read

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and they are the context if a person acted on the rulings of the Quran, they have recited it, meaning they followed it. As a result, it is said that Allah Almighty statement in alladhina Luna kita de la sala.

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Indeed those who cite the book of the law, establish regular prayers and spend out what are provided for them include the both the oil recitation, and the ruling of that recitation, what the recitation implies what actions are required of it.

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There are also many verses which directly instruct that the commandments containing the revelation should be followed, for example, in

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rabbinic law

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follow what has been revealed to you from your Lord. Man has the right to be worshipped

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and turn away from the idol worshipers.

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The person addressed in the command recite what

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is Muhammad Sallallahu wasallam. However, we should know that when Allah dresses the Prophet, so I send them in the clan.

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There are three possible conclusions as to how we take this address.

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On one hand, it could be an address which is specific to the Prophet sallallahu sallam,

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we cannot apply it.

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And it is we cannot apply to deny ourselves, I mean the verse itself and we know that it is specific to the cosmos, for example, in

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first verse, and I'm not sure,

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why not open your chest for you. This is in reference to Prophet Muhammad Sallallahu wasallam. We know in his surah, that when he was a child with Halle Masada,

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who was looking after him, he had been sent out

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to the desert with her for him to

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improve his Arabic, as was the custom of the Arabs of Mecca. They would leave their children with Bedouin tribes in order that they would develop very good pure level of the Arabic because the Arabic of the city is always as the language of cities become influenced by many outer

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outside influences. foreigners who come into the town will affect the language of the town. So he has been sent out with her. And during that occasion, I'm on occasion while he was watching sheep or goats. The angel descended on him, Angel Gabriel, descended on him and cut open his chest and took out his heart and purified it.

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This was observed by the children of Halima at one occasion, and the second occasion

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was that of

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After the death of Abu Talib,

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the prior to the

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sniper journey and his ascension into the heavens, right the Mirage

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at that time was he was asleep Angel Gabriel came down a second time and open his chest, claimed his heart and as described, that he poured in it he man, faith into his heart.

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So that is something unique that

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nobody can claim that for themselves and say this verse is referring to me and this happened to me also No, this is unique to the Prophet sallallahu Sallam similarly Allah, Allah magic at Monza

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did he not

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find you an orphan and gives you refuge in verse six.

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This is again, in reference to Prophet Muhammad Sallallahu Sallam is specific. It's not to say that

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the concept of Allah blessings which are contained in the verses that Allah bless the transforms as well and so on both of those in both of those aspects, that we cannot take

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the responsibility of thanking Allah for blessings from it as a general understanding, but the verses themselves was specific to the purposes.

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The second way in which verses may be understood, which are initially addressed to the prophet SAW Selim is that they are to be generally understood that they are not

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directed to Him alone, but they are specifically for the Omar as a general command allies giving but he addresses it to the prophet SAW salon, for example,

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was one

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or profit. When you divorce women divorce them at their prescribed period, and calculate their periods.

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It says all profit that's directly addressing the Prophet Muhammad.

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When it said, when you divorce women, it use the Quranic text uses the plural form

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when you all diverse women, when all of you diverse women.

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adjust this to Prophet Mohammed wa salam, its intent is to the oma as a whole. And this is just a means by which Allah conveyed His commands, addressing the leader of the community, the leader of the Ummah, and intending from it also the followers.

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The third possible way in which an address could come in the Quran is that it could refer to either of the two,

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it could refer to the provenance alone, or it could refer to the community as a whole. And what you find is when you look into tarsiers, you might find some scholars will lean to one and mascagni to another because it's just not clear cut. Right.

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But even those who say it's for the community,

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by those who stated specific from Mohammed Al salam, they still end up saying that the community should follow it, not because of the implications of the address, not because the address was to them. But because of the fact that the prophets are seldom was the example the hog Canada, comfy Rasulullah Hashanah, messenger will offer you the best example. So even though the address may not be to the rest of the puzzle and being the guide in the example, it's still the old master takes lessons from it.

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Coming back to others, and recite what has been revealed to you a remote scripture, this to be looked at in that second third category, it could be referring directly to putnams or Salah.

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Right? And as it is, you know, because

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the revelation, if we look at it from the perspective of the revelation revealed to him, it was to him, although in the general sense, the revelation which came to him, came also to his alma and his followers. But it being in the singular form, let's move right alayka

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To you, Rebecca,

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your Lord, all of these singular forms you say really, the strongest opinion is that it is to problems and solve them. However, the implications are still to the home as a whole.

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A lot of statement, what has been revealed to you of your words, scripture

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refers to the clan,

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by referring to a law as your Lord, instead of referring to him as the Lord.

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This is a special usage.

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Because, of course, Allah is not limited

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exclusively, when Allah uses that attributes himself to his creatures like your Lord,

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as he attributes His creatures to himself, his messenger, the Messenger of the law, his house, the house of a law, you know, these kinds of attributes, attributions, on one hand, were alive, he did something to himself of his creation, this is to honor it. On the other hand, when Allah attributes the himself to the creation, as in this case, your Lord, it is to indicate closeness care and concern for him.

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next portion of the verse will allow says there

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none can change his words are mighty here explains that these words cannot be changed because the information they contain is true. And the laws in them adjust. No one can change the truth to falsehood, or the justice to injustice. And this is elaborated on elsewhere in the Quran, where Allah says, for example, in swirl anomalous 116 for 10 minutes Kelly mature up detested the word La, la vida de la Kalamata he,

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and the word of the Lord has been fulfilled in truth and injustice, none can change his words, and he is the all here the owner. So this is understanding the verse, you know, from the perspective of other verses of the Quran, the Quran, by the Quran we talked about that and its significance before.

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Elsewhere in the Quran,

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Allah might explain that he himself can change or replace whatever is versus that initial part of his words can be changed but by himself.

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I attend McKenna i a

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llama University.

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And when I replace a verse with another, an alarm is best what he revealed.

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This is with a law that he can make those changes, none can do it, meaning none besides himself.

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man beside himself can change them. And

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you know, he has protected in such a way that it will remain unchanged until the last day is a special aspect of protection of the crime, which doesn't apply to the other forms of revelation which came, though in terms of the truth and justice which remains, which is in the present revelation, whether it was revelation to Adam, or to Abraham or to any of the prophets.

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That truth cannot be changed. The Justice which exists in it cannot be changed because it results in some justice. However, the tests have been changed. It is something we know as well.

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None can change his words also means that none can change either his creation of words,

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or his legal words, because when it says,

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speaks about Kalamata law, it could refer to the revelation itself. Or it could refer to other words of Allah like for example, the law describes that when he wants something to be

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faithful, Be and it is, so be is among the words of Allah, Allah. And none can prevent that. What Allah commands in a creational sense to come into existence, none can stop it from coming into existence.

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from a legal perspective,

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the negation of change is not in regards to the existence of change as we said, Jews and others

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Christians have changed the word of the law. So it's not with regards to the text.

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But in regards to the legal implications, these cannot be changed. It is not legally possible for anyone to change the laws, legal words, it is obligatory and also submit to Allah and surrender the real to him.

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So, legal change is not permissible. It is haram, it is forbidden. But it doesn't mean it may not take place. You have people who have tried to change the text of the Quran in one way or another.

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colons have been printed where the texts have been changed. But Allah has protected the text. And the oma having memorized the text, you know, has detected these types of changes and prevented them from becoming widespread, as occurred with other books of Revelation.

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Now, the change of the laws words,

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this can also

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changing the meanings, misinterpreting the names of a law and his attributes, whether partially or completely, the names of a law mentioned in the Quran and his attributes, the text can be changed by way of changing its meaning. That though the text is there, people say yes, we accept that text. But

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what it contains what it actually means, this has been distorted

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in his introduction to a book called limitless God, written by Mark, Cuban Kodama.

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he outlined in it.

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four main rules governing laws, names and attributes.

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Rule number one.

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What is obligatory regarding the texts of the Quran and Sunnah in relationship to a laws, names and attributes,

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is obligatory to keep the implications of the names and attributes according to the obvious meaning.

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As the first rule,

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the Quran was revealed in Arabic, the prophet docile and spoke Arabic,

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and the obvious meanings of words, as what should be understood, unless there is some context, which comes to change it from its obvious meaning. And that's how we function. When we speak, for example, in English

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words, many words that we use could have other meanings, metaphorical meanings, etc. But we don't assume that they have metaphorical meanings. Unless the context requires it, to try to apply the literal meaning would be impractical.

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Right? If I say to you, I take off my hat to you.

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But I'm not wearing a hat. That context removes the possibility that I'm talking about a real hat, taking off your hat to somebody, meaning you admire something that they did this is an idiom, right? But otherwise,

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if what I said has a context in which it can be applied, then you should take it according to the obvious meaning.

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The second rule

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is that our last names

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are all beautiful,

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as the law said with a smile

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and all the beautiful names belong to a law so call on Him with them.

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In that second rule

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allows Beautiful Names are not limited in number,

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though we are familiar with the Hadees.

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This is a nice man, man.

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This is well known and people focus on the 99 However, there is the drama department's asylum, which is authentic be recorded. In the process. I'm obsessed as a local policeman who allocates a maitre D knapsack and delta who

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are alimta, who are hidden

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Hotel, I was thought to be He, he ended in Dec. or LA, I asked you by every name belonging to you, with which you named yourself, or you revealed in your scripture, or you taught one of your preachers, or you kept with yourself exclusively in the hidden knowledge

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and hidden knowledge, which is with you. So this indicates obviously that there are among the last names which are not known to us. So when we take the 99 names we're saying 99 out of the last names, but they're not not literally meaning the only 99

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also understood in the second category

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concerning allows names is that the names cannot be decided by reason that we make up names for law, the names which Allah has set for himself in Revelation, this is the only source by which we can give Allah names.

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And also, the last point concerning allies names is that the names refer to a large essence. And they contain

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an implication which may be transitive, which may refer to his creatures or how he deals with his creatures, and that when we look at the names, we look at it both as it applies to himself, as well as as it applies to his creatures.

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Rule number three.

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It also has some subcategories. Firstly, all of the last attributes are transcendent attributes of perfection and praise, without any deficiency in any respect, when Allahu Allah

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and to allow belongs the supreme example and he is the mighty, the Wise. So all of the attributes which Allah describes himself with, they are all perfect attributes and we look at them in the perfection in any attribute, which involves some form of deficiency, or weakness, who do not apply these to allow, for example, the Christians and Jews refer to allies sleeping on the seventh day, or in the Old Testament, it mentioned that a lot of regretted some things that he'd done, you know, these kinds of attributes, attributes which indicate some kind of weakness, lack of knowledge, etc. These we reject as allied himself, I exhaust himself in so many verses in the crime, above any kinds

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of deficiencies. And any of the

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attributes, which may seem to contain a negative element because there are some attributes which may have both aspects. For example, the attribute of plotting

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Allah says Liam Karuna away and Kuru Kuru Kuru La La Hara mascarene this lot and a lot of plots and a lot is the best of plotters, where we know that plotting You know, this will look at as a negative characteristic plotting.

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in the context of the last ones Allah,

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when he uses this term,

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this term should be looked at, from the perspective of,

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we could say retribution that they do, and Allah does likewise likewise to them,

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plans evil for his creatures, but the those who plot Allah outclass them, right, because the inability to override the plotting or the the plans of others is a weakness. So Allah uses this terminology, in the sense that it balances and stops the evil intent of others.

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Also, amongst attributes may be divided into affirmative attributes and negative attributes.

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Those are transformative Of course we must affirm to Allah, whether it's knowledge, life ability, etc.

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And those which are negatives. We must also negate from him. Aguilar said reliable mirrabooka

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The concept of oppression is something unacceptable. We negate it from a lot but Allah.

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The third point is that the affirmative attributes may themselves be divided into personal attributes which are caused that year or consequential attributes which are called failure. This is a fine division, meaning as personal attributes are those things that describe a loss person allow himself

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like hearing, seeing, etc.

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These are attributes of himself.

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Whereas the consequential attributes are one which he does according to His will,

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and his and his wish.

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Whether he describes, for example, himself as coming on the Day of Judgment, or decides himself or circling above his throne,

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or decides he describes himself as speaking in terms of the Quran, that is a consequential attribute with regards to the Quran

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with regards to the quality of speech, well then, yes, Allah that is a personal attribute. So some attributes may be personal as well as consequential at the same time.

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Now, in concluding the look in terms of attributes,

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the attribute to be understood, literally, as we said earlier, the answer should be yes.

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And that is, because it is the basic principle of communication that we understand statements in their literary context. Except if we find something to shift it from that, for example, when the law said, well, in Santa Ana, Allah might to assist

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him and,

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indeed, as created humankind and know what he saw whispers, and I am closer to him than his jugular vein. Now, the implication of that verse, we're allies inside each and every one of you,

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inside each and every one of us

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because the jugular vein is in our necks, closer means someplace even closer, right in our brains are something. However, there are enough other texts from both the Quran and the Sunnah, to clarify that no allies, in fact, above and beyond discretion, and that these type of verses should be looked at, in the context in which they were stated, in all our begins that was saying, indeed, I've created humankind and I know what the soul whispers. So it's talking about a lost knowledge of what the soul whispers. So it's closer to us than our juggler range in the sense of knowledge, that in the sense of his essence, that is inside us, you know, which is a Hindu belief that Allah is inside

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each and every one of us, you know, inside can be inside is his creation. So they worship idols believing that is concentrated inside of his creation. And we do have some Muslims, unfortunately, in the past who have made exaggerated claims about the law being inside us, even out of he was famous individual who made the claim that you know, our lives inside myself from inside yourself. So there's no need to worship anyone outside of yourself. In other words, you may worship yourself.

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The second question is, is it possible to describe how a last attribute is?

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for example,

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how he knows how he sees how he hears described?

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Can you describe how, no, we don't have the ability to describe how

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we can we affirm the attribute, but we don't get into the house of the attributes. The third point is, does it does that attribute represent or resemble human characteristics in any way?

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No, because Allah Allah already said LASIK, initially he shaved what was semi early on.

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Nothing is similar to him, and he is the all seeing the all or nothing is similar to him. So he has negated that. So when

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we affirm that

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a particular attribute of a law like seeing we understand that that scene is not as our seeing is, which requires the eye apparatus and all the other things that are connected to it. We don't conjure that up with regards to a law

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We understand that the last scene is not as our scene.

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Now, the first rule,

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which is regarding those who deny allies, names and attributes, how does one respond to their interpretations?

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First and foremost,

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know how to interpret allows meanings and attributes go against the obvious meanings of the text is what they're doing.

00:35:33 --> 00:35:37

They're saying no, this obvious meaning is not intended, right?

00:35:38 --> 00:35:49

For example, in the case where law says R Rahman llrc, spell out the most worst, most, most Merciful acepted above the phone, they say, Well, you know, this is an human

00:35:51 --> 00:35:53

thing settling above something is human.

00:35:54 --> 00:35:57

So therefore, we will not attribute this to Allah.

00:35:59 --> 00:36:05

But as we follow the basic principle, that whatever is described,

00:36:06 --> 00:36:11

Allah describes himself with should not be looked at in the context of human

00:36:12 --> 00:36:38

actions are human qualities. When a law describes human beings as living, and he describes himself as alhaj, also living? What do we say you say, No, is not living because we're living. And since we're living into human characteristic, we cannot we just understand, yes, the law describes himself as living, but his living is not as though it's without beginning. It's whatnot and etc, whereas ours has these qualities to it.

00:36:40 --> 00:36:42

Secondary, secondly, this

00:36:44 --> 00:36:51

interpretations, they contradict the methodology of the early generation,

00:36:52 --> 00:37:12

referred to as the Salah, when Mr. Malik was asked about how the settling on the throne took place, he informed the questioner saying settling above is known in the Arabic language, how it two places are known, and asking about it is better, or innovation. That's how they dealt with it.

00:37:14 --> 00:37:15


00:37:16 --> 00:37:36

they do not have those who interpret away the attributes of alignment names, they don't have authentic evidence to support their claims. They rely on Greek logic, you know, not cram or similar evidence.

00:37:38 --> 00:37:52

And Firstly, there may be other principles which may be applied, depending on certain names of a law. I mean, those three basically firstly cover the vast majority. But

00:37:54 --> 00:37:58

as a general principle, we can just say whatever is said concerning a lost person

00:38:00 --> 00:38:03

may be said concerning his characteristics.

00:38:05 --> 00:38:12

Whatever we say about his personal characteristics, can be said about these characteristics of actions and things that he has done.

00:38:13 --> 00:38:21

He don't have to make any distinction between the two. So if we accept that is loving, we can accept that he comes on the Day of Judgment,

00:38:23 --> 00:38:57

though coming we think of as a human movement, you know, descends, because that's undescribed, that he descends, the last third of the night descent, the human attribute, you know, people get into this, if he's descending the last bit of the night, the last bit of the night, after the last third of the night ends here, it becomes the last third of the night in the next region. And then after it ends, it becomes the last third of the night in the next region. So it means there's always the last third of the night somewhere on Earth. So does that mean

00:38:58 --> 00:39:05

of course, when you're trying to understand descent, as we descend, then they have such a problem. But if we

00:39:06 --> 00:39:09

get into the house, here, we say

00:39:10 --> 00:39:15

Salaam is described, a lot of descending in the last step we just accept, that's how it is,

00:39:16 --> 00:39:19

we take advantage of it will

00:39:20 --> 00:39:27

allow us to know who is seeking anything is the best time to make. So we utilize that we don't get into how

00:39:33 --> 00:39:56

and you know, what happens with this is that once people you know get into these kinds of interpretations, they create other problems because once you step out away from the, the original way, the way it was understood in the early generation, you start to interpretations, your interpretation start to create other problems. For example, you know, in the case of the throne,

00:39:58 --> 00:40:00

you have it Chrissy and the

00:40:00 --> 00:40:23

See the footstool. People have tried to explain this in different ways that some say that it refers to the laws of fire at some city referred to as dominion. You know, he settled on his throne or it says he is a dominion, not the throne because throne is what people sit on, you know this is a human thing. But the problem is that when

00:40:25 --> 00:40:26

we're 17

00:40:28 --> 00:40:29

well Maluku,

00:40:30 --> 00:40:30


00:40:36 --> 00:41:15

Yama, Yama, evening samanya. On that day, angels will carry the throne of your Lord becomes problematic if we say that this refers to a laws, the minion that, you know, his authority, angels are carrying his authority on the Day of Judgment, no, does that make sense? Also, the last element said if you ask a lot, ask him for a full dose, it is in the middle and the highest point in paradise from it the rumors of Paradise springs forth and above it is the throne of the Most Merciful. So we say again is is you know, just above

00:41:16 --> 00:41:44

or is Dominion means below that, that is dominion, this is obviously an unacceptable meaning. So once you enter into these types of interpretations, you create other problems for yourself. So, first thing is to just bear with the obvious meanings, and we only shift when the other texts from the Quran or the Sunnah imply otherwise.

00:41:45 --> 00:41:47

Now, in terms of the

00:41:49 --> 00:41:52

initial part of the verse where a lot of said,

00:41:54 --> 00:42:05

lamb about the allele kalamaki, some missionaries looking at this, and argued to Muslims here a law says that none can change his words.

00:42:07 --> 00:42:24

So what are his words means all of the Scriptures, whatever is revealed, can be changed. So therefore, the previous scriptures, the Old Testament, the gospel, etc, these are all part of the last words, he said that it can't be changed, so you should accept it.

00:42:25 --> 00:42:26

Accept it as it is.

00:42:27 --> 00:42:35

Right? However, as we said in the beginning, the actual meaning of the phrase man can change his words, refers to the Quran,

00:42:37 --> 00:43:06

not the revelations in general, right? Because it came after what has been revealed to you, Muhammad wa sallam and that was the plan. So the context shows that it is in reference to the Quran. The Quran cannot be changed as the previous scriptures Allah says elsewhere. Even this one wanted to argue at North could be interpreted both ways, but a lot of sense elsewhere in the Koran, Amina Medina. Hi,

00:43:07 --> 00:43:08

Kelly, ma'am.

00:43:10 --> 00:43:17

And among those Jews are some will displace the words from the right places, well identifies that they have changed the text.

00:43:18 --> 00:43:19

And we also have

00:43:23 --> 00:43:24

to do Nikita the ID him

00:43:28 --> 00:43:32

to be feminine kalila for wireless marketer that Id him.

00:43:37 --> 00:44:25

Then go to those who write the book to their own hands and then say this is from a law to purchase with a little price go to them, for their hands have written with them for what they earn by it. So Allah himself says that changes have taken place in the earliest scriptures, people have changed move the words around from place to place, they have removed words they have written in things with their own hands, all of that has taken place. So we don't accept the earliest scriptures as having remained poor. Then we accept the tala, we accept the engine we accept. We accept these books as having been revealed by Allah to the prophets. However, we don't accept the books which are

00:44:25 --> 00:44:39

currently in people's hands, as being revealed books. It may contain some elements of Revelation, which are confirmed in the Quran. But they It also contains much, which is not revelation at all.

00:44:41 --> 00:44:42


00:44:43 --> 00:44:56

that argument of the orientalist is not acceptable. The last part of the verse and you will not find any refuge in other than Him, informs the Prophet so I'll tell him that besides Allah

00:44:58 --> 00:44:59

He will not be able to find anyone

00:45:00 --> 00:45:12

To turn to therefore whatever person whenever a person is afflicted by something harmful or something, he can only turn to a law. This is similar to a lot of statement elsewhere in

00:45:13 --> 00:45:26

verses 21 and 22 say, it is not in my power to cause you harm, or to bring you to the right path, say none can protect me from a lot of punishment. Now will I find refuge except in him.

00:45:28 --> 00:45:35

This verse contains an instruction to a law also to carry out a law of commandments, which has been given to him,

00:45:36 --> 00:45:38

not because he might not do so.

00:45:39 --> 00:45:45

But to emphasize that this was his duty, and if he did not do so he would be held to account.

00:45:47 --> 00:45:51

And this is similar to another verse might have a 67 year

00:45:53 --> 00:45:58

old Xena in a coma Robic for some reason, attack.

00:46:00 --> 00:46:18

Messenger convey what has been revealed to you from your Lord. If you do not, then you have not conveyed his message. And then a number of other verses in the Quran, where Allah addresses the parts of Salam about his responsibility to convey the message in its completeness.

00:46:20 --> 00:46:21

And as a result of that, you find that

00:46:23 --> 00:46:26

in his farewell pilgrimage, when he was in Mina,

00:46:27 --> 00:46:35

he said to the people, after explaining to them certain instructions and giving them advice, etc, he said, a lot of them have been left

00:46:37 --> 00:46:37

or long.

00:46:39 --> 00:46:41

Have I conveyed the message?

00:46:42 --> 00:46:48

And they replied, Nam, and he repeated this three times. Then he said, Allahu,

00:46:50 --> 00:46:55

Allah, bear witness and he repeated that also three times.

00:46:58 --> 00:47:02

So these verses and prophetic statements,

00:47:03 --> 00:47:24

have another implication which is also important for us to grasp from his work as a whole, that those people who claim special knowledge that there was hidden knowledge, which the problems are seldom only revealed to certain people, he didn't convey it to the mass of people.

00:47:25 --> 00:47:41

You find this claim amongst the Shiites, the Bochy, knights, those who claim that there is an inner and outer meaning to the Sharia, Sufi elements among them make the same kind of claim. You know, they use the example of

00:47:43 --> 00:47:52

with Moosa, there's this outer actions with inner hidden meanings. Prophet Musa didn't know what

00:47:54 --> 00:48:13

he was doing, he broke the boat, he said, this is a bad thing, he killed the boys, that was a bad thing, but rarely was a good thing. So these outer actions, you know, you find the peers and others, you know, this is to be certain that they make the same coin for themselves. So you can't judge the peer or,

00:48:14 --> 00:48:14

you know,

00:48:16 --> 00:48:39

by his outer actions. So you'll find, you know, historically, and historical records, you know, all kinds of actions that these individuals got involved with, because once you have people accepting that, then you have these individuals, and it's recorded in their own text drinking alcohol, right in front of their followers. And when the sun follows followers will be squeamish and say, What's he doing?

00:48:42 --> 00:48:53

tournaments a new normal, you can't, you know, you can't judge what you're seeing there know that what he's drinking there is not the alcohol of this world is alcohol a paradise? You know, or some other explanation? You know?

00:48:54 --> 00:48:55

I mean, gross,

00:48:56 --> 00:49:14

which they will be involved in, but people turn away No, no, it is not what appears is not as it appears. But the reality is that we don't function in this way. This is not what the process lm left with us, he didn't leave us and tell us the function in this manner at all. We cannot compare ourselves to Him.

00:49:16 --> 00:49:32

Because to do so, if we're gonna compare it to the peer, you know, that we end up to the movie or the follower following the superhero. You know, we're like, we have to ask ourselves, why on one hand, are we like Musa receiving revelation from Allah?

00:49:34 --> 00:49:38

Is the peer like further, also receiving revelation from Allah?

00:49:40 --> 00:49:47

So we cannot make that comparison at all. There are lessons to be drawn from it. But that's not the lesson

00:49:48 --> 00:49:54

that there will be people in this life that we will take in that way. No. Instead, what we have from the prophets I send them

00:49:55 --> 00:50:00

is him saying, uninterrupted come Alan Badal, Laila can

00:50:00 --> 00:50:04

How to live by de la Holic.

00:50:05 --> 00:50:19

Indeed, I have left you on a clear white plane, whose day is like it's night. Whoever deviates from it after me will be destroyed. He left the clear message out there.

00:50:22 --> 00:50:36

And he said this, you know, on an occasion where he had given a very powerful sermon and people were crying and so they asked him, it sounds like a farewell sermon or messenger. So give us some special advice. And that's what he began with

00:50:37 --> 00:50:48

over among humans, after me will see much conflict. So adhere to what you know of my signal, and the signal the rightly guided caliphs bite onto it firmly with your molar.

00:50:50 --> 00:51:26

So the message of Islam is loud and clear. It has no hidden secret aspects that you can only get through special channels. Now yes, there are some who are able to understand text of the Quran, Hadith from the Sunnah Islamic law, you know, and much more deeply than you and I, you might read a verse, he reads the same verse and gets a deeper understanding. But that understanding always is linked to the obvious meaning, the understanding is linked to the obvious meaning just you weren't able to make the connection,

00:51:27 --> 00:51:30

you weren't able to make the connection.

00:51:32 --> 00:51:52

But once you have understood the connection, then it is something that you can grasp. And if there are similar verses with similar collections, you can also do that, whereas those who claim special knowledge, that special knowledge is not is not linked to the obvious meaning of the text.

00:51:53 --> 00:52:13

For example, where they are claiming that appears, when a law said manager tatian, when the two C's come together, and he goes on to say, men from a local Walmart jam the comes from them, Pearl and coral, they say that the two seas represent Ali and Fatima

00:52:16 --> 00:52:18

and the curl and the curl are husband and

00:52:19 --> 00:52:23

now we have to say what is the connection between

00:52:24 --> 00:52:35

Ali and Fatima and the two C's? You know, there is no link between the two that you can then extrapolate and utilize

00:52:36 --> 00:52:41

elsewhere. They're just giving you a meaning to this world. Just like for example, amongst

00:52:43 --> 00:52:59

those who claim that establishing the five times daily prayers ALLAH says a lot for example, for my remembrance, he says they say that the establishment of prayer means to repeat the names of Muhammad

00:53:00 --> 00:53:10

Ali, Fatima, Hassan and Hussain, right, Mohammed representing fudger. Hodges the outer meaning right, the inner meaning is Muhammad.

00:53:13 --> 00:53:13


00:53:16 --> 00:53:22

Muslim is Hassan, and Aisha is for sale. So you just repeat these five names and you've established your prayer.

00:53:24 --> 00:53:35

Of course, this is just playing with the Sharia is just playing with the Sharia. There's no evidence for this is the claim of secret knowledge, one way or another, they make this claim.

00:53:36 --> 00:53:51

So, we reject this, this is not acceptable. islamically as to the ideal, which is found in cybercrime, in which Abu huraira said

00:53:53 --> 00:54:03

he said I memorized from allows messenger two containers. As one of them, I spread it As for the other if I were to spread it, this head of mine would be several. There it is,

00:54:04 --> 00:54:17

there is the evidence of the secret knowledge. However, scholars explained that the hidden part contained the names of the evil rulers, their states and their arrows.

00:54:19 --> 00:54:25

The names of the evil rulers, their states and their time, the time periods in which they would occur

00:54:27 --> 00:54:43

to indirectly identify some of them without openly naming them for fear of losing his life because in that time, the leadership had become so corrupt. They were killing the Sahaba Sahaba were being killed, left and right.

00:54:44 --> 00:54:49

The use of it was well known, you know is known as the blood splatter.

00:54:50 --> 00:54:51

Slaughter was his nickname.

00:54:54 --> 00:54:55


00:54:56 --> 00:55:00

used to give statements which would include

00:55:00 --> 00:55:14

Directly talk about them. For example, He said I seek refuge from the beginning of 16th and the role of children. The statement that he made. I seek refuge from the beginning of 16th. And the rule of children. He was alluding to

00:55:16 --> 00:55:22

the son of Caliph. Wailea, which was in the sixth year after the Hydra.

00:55:24 --> 00:55:34

He was the Son, children rule, and 60 being 60, a year of the Hydra. And Allah answered his prayer, in that he died in the year 59.

00:55:38 --> 00:55:44

So, this is not evidence in support of that claim at all.

00:55:46 --> 00:56:19

So this verse, as we said, represented the last verse concerning the story of the people of the cave, the youth who stood up to the rulers of their time, and there are some authentic narrations from patata, the students of Omnibus, that they were actually from royal families from the family of the ruler, they stood up, you know, against his, the rulers

00:56:20 --> 00:56:38

called to idolatry. And Allah protected them. And we said, this was an example of a law protecting those who stand up for, for the truth, for belief in the last minute Allah said that the story of the youth

00:56:40 --> 00:56:40


00:56:42 --> 00:56:45

are protected when they stood up for the truth

00:56:46 --> 00:56:52

has in it the basic message, that when one stands up for the truth,

00:56:54 --> 00:56:55

Allah will come to their aid

00:56:57 --> 00:56:58

to Allah says,

00:57:00 --> 00:57:02

Allah is Allah.

00:57:04 --> 00:57:09

Allah, Allah will provide for him or her away out.

00:57:12 --> 00:57:18

And he will provide for him from where he would not expect it.

00:57:19 --> 00:57:21

This is the promise of Alaska, Montana,

00:57:23 --> 00:57:36

where we follow the commandments of Allah, we adhere to them, no matter what the difficulties may difficulty may appear before us how impossible it might seem, then

00:57:37 --> 00:57:43

we should believe strongly that a law will find a way out for us.

00:57:44 --> 00:58:07

If we do so, it will come because there's promise without the difficulty comes ease in the mallows useless This is promise that however difficult how it may appear, that difficulty will not continue forever, it will stop after some time, and we will be able to move ahead. So this is this has to be our belief. This is this essence of the story of the people of the cave.

00:58:09 --> 00:58:12

And this principle we have to apply throughout our lives.

00:58:13 --> 00:58:18

When we look at the different haram situations that we may fall into,

00:58:19 --> 00:58:30

in our day to day lives, whether here in Qatar, or back home, in our countries, etc. And we find ourselves in no end of such circumstances.

00:58:31 --> 00:58:33

We have to ask ourselves why.

00:58:34 --> 00:58:39

In the end, it will come down to us really not fearing a lot.

00:58:41 --> 00:58:53

That's the bottom line. If we don't feel a law, then we will try other means we will make excuses to do what Allah has forbidden.

00:58:55 --> 00:58:58

We will find those who will make excuses for us.

00:59:00 --> 00:59:15

And in the end, of course we are the losers. We may appear to win, we may appear to succeed in this life, and others who are doing this taking the same path may seem to be successful. But the bottom line is that

00:59:16 --> 00:59:19

there will be no ultimate success. This will be a curse against

00:59:21 --> 00:59:29

this wealth, we gain this curse, as well as loss and I'm sad about the individual traveling on the desert.

00:59:31 --> 00:59:33

dusty is here the shallows.

00:59:34 --> 00:59:38

He raises his hands. He calls out to Allah.

00:59:39 --> 00:59:47

But how is he going to answer his prayers when he has earned his wealth through halloumi.

00:59:48 --> 00:59:50

He has fed himself

00:59:51 --> 00:59:55

with Hama. He has a drink that was just

00:59:58 --> 00:59:59

closed himself. Everything has

01:00:00 --> 01:00:05

The his body has grown with that which is how then can Allah accept this.

01:00:07 --> 01:00:20

So this is the message, the message to stand firm to adhere to the principles of Islam. In these times, which the prophet SAW Selim described as being

01:00:22 --> 01:01:13

where a person holding on to Islam will be like one holding on to a burning Ember, a burning coal, as the coal burns in the flesh and burns the hand, painful to hold on to it, hold on to the religion will come like that. And we are in different places of course to different degrees experienced that to some degrees, it may be easy, not as difficult as others, some places where Muslims are struggling we can see other places people are having much harder times and we have but still even here, because of the fitna of our times. You know the trial is here for we have to keep in mind that we, if we hold firm, we are firm hold on to the religion, then a law will find a way for us. A lot

01:01:13 --> 01:01:17

will give us success and we will be able to do what is pleasing to Him.

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