Channel: Bilal Philips
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Al Hamdulillah Madonna Stein on a stock photo when I was a biller him in Cerulean fusina amin sejahtera Melina Mija de la philomel de la la, minute lil fella howdy Allah, or shadow Allah Allah Allah Allah Allahu la sharika or shadow Anna Mohammedan Abu hora sulam indeed all praises due to a law and as such we should praise Him seek His help and seek refuge in Allah from the evil which is within ourselves and the evil which results from our deeds, for whomsoever Allah has guided, none can miss guide. And I'm sure Allah has allowed to go astray and can guide Nabeel witnesses, there's no God worthy of worship but Allah, and that Muhammad sallallahu alayhi wa sallam is the last
messenger of Allah.
We are continuing with the tafsir of Surah Al calf. In the previous session,
we covered the 28th verse, and we have finished the story of the people of the cave itself, we're now going on to the next series of verses, because the surah is divided into a variety of different sections. And with we're taking them section at a time. So in the previous verse,
the prophets that I sell them was instructed to be content with
those who believe those who are believers around him to focus his efforts, they're
not to worry too much about those who have received the message and rejected it.
Nor should he obey the instructions or the requests of those who he desired to take the message of Islam to, but who could not accept that message, in its simplicity, with the humility that is required, islamically required, and who would prefer not to be amongst those who are lowly? We mentioned the example of Croatia, Croatia, right?
nobles, who asked the prophet SAW Selim to remove the slaves, former slaves, etc. You know, who had accepted Islam and who around the Prophet Muhammad wa salam, they didn't want to sit in their company, they wanted them to move, you know, get rid of them, and he would they were prepared to sit with him. And we mentioned that this is the same
evidence which was used with regards to other prophets of the past, where people were saying, Well, what kind of message Have you got when the only people who are following you or the lowly people of the society, we talked about that being the nature of the DAO of the messengers, that those who would first come to it are those who are from the lowest levels of the society meaning those who have, who have nothing vested in that society, which is going to cloud their ability to grasp the truth, they are oppressed, they are the bottom of the society, they want change, they want to find some other way out. So naturally, they're going to be open to the message, not like those who are
the rulers who have established themselves they, they it fought for the society to change relative to themselves, they will feel that some loss they will lose some way somehow in it. So they will resist because of their status in their position.
So Allah continue is really the same advice to the prophets. I saw them in verse 29.
Which is what we'll be looking at today.
Well Colin, Hakuna Robbie, come for Manisha for lukeman woman Sha affiliate for in utter denial Valentina Naira a hopper be him sir Ah, Devo ha went yesterday to you also the man in Kalman Yes, will will do bit Sasha Prabhu. wasa, atmore, Taka.
Say the truth is from your Lord. Then whoever wills let him believe. And whoever wills let him disbelieve. Verily I have prepared for the wrong door is a fire whose walls will surround them. And if they ask for help, they will be granted water like molten lead that will Skoll their faces, what a terrible drink and an evil abode.
after a law has stressed to the province, I sell them to be content with the believers and being around the believers. He then has
addresses the disbelievers and what is their state?
He begins by telling the prophets of Salaam to address them. Because when it said Kunal Hakuna Robbie, come here, say this is directed to Prophet Mohammed wa sallam, and it's instructing him to announce the truth is from your Lord. It is not from anyone else. Thus truth should not be sought along any path besides the path of a law.
The truth is from your Lord, this is the only source ultimately of truth.
It is also a way of expressing to them because when we said Colin Hakuna Ravi Kumar Huck, what is the embodiment of Hawk? What is the embodiment of truth
that the prophet SAW Selim brought, what was it?
that is it, that is the summary of it right there. The Quran, the prophets are seldom Sunnah is the elaboration, the explanation, the elucidation of the Quran, but the complete embodiment of truth, the ultimate truth is the Quran itself. So here Allah is telling, the prophet SAW Selim, that the truth which I have brought to you, in this magnificent Quran, containing the religion of Islam, comes from your Lord.
It is not satanic, as he was accused that devils were revealing things to him. Nor is it the utterings of Oracle's fortune tellers, nor is it ancient fables.
It is nothing but the full truth from your Creator.
And what that means what is the consequence of that the consequences that it must be obeyed and a loss to Allah must be worshipped alone.
So nothing comes from him.
From last month, Allah
accept information containing truth, the Quran is the truth. And the laws which contains are just laws. So therefore,
this is the truth which they should accept. This is what a lie is telling the government's asylum to express to them. This message this Koran is the whole truth and nothing but the truth.
It is from your Lord, it is not from any other source, therefore it must be accepted. And the essential message of worshiping Allah alone must be obeyed. And there are a number of other places in the Quran where Allah repeats this same concept. For example, in Surah Baqarah, verse 147, the law there says, and hakomi Robic, filata coonan, nominal butadiene, this is the truth from your Lord. So, do not be amongst those who are doubtful.
This is repeated a number of times. And Allah also refers to himself as being the truth I'll Hawk one will Hawk. He describes himself as also being the truth He is the source of truth and he has himself truth.
This statement, pulling up on the rock become also means for the prophet SAW Selim to say to the people, what I have brought to you from your Lord is the truth in which there is no confusion or doubt, because all describes the Quran in the beginning that contains no doubt the Alec al Qaeda tabula rasa fi, this is the book in which there is no doubt meaning that guidance through this book has been made clear from misguidance the characteristics of the people of happiness of Paradise are described and the wretched, the people of hell are detailed in the Quran, and with the further explanations of the problems are seldom.
So, once truth has been made clear from falsehood, we have a number of verses which allow says that the truth is now clear from falsehood. Then, the next part of the verse comes in for Manisha Luqman woman Shafilea affiliate for
then whoever wills let him believe and whoever wills let him this believe.
This, of course, is a challenge. It is not a law saying if you want to disbelieve It's okay. Go ahead and disbelief. No, that's good. Go ahead and disbelieve in the sense that you go ahead and disbelieve what's coming in the volume in an hour and a half of him indeed
I've prepared for the wrong doors of fire whose walls will surround them. So when a law says so whoever wishes let him disbelieve, it's letting disbelief and deal with the consequences. So this is really a warning and a challenge.
So, the truth being clear from falsehood leaves for the individual, only two paths to follow in life.
If he follows the good path, the path of righteousness, he is blessed by Allah to having followed that path. And if he chooses, instead, the path of evil, then he has no excuses. He was free to make that choice. And the evidence was presented to him with regard to the consequences of the choice, he was not forced to believe by a law.
that agrees with the other statement, Allah says in Surah, Al Baqarah, like Rafi Dean Potter by no rush, domina Ly, there is no compulsion in religion. Indeed, the right path has become distinct from the wrong path. So with the truth of the Quran, that distinction is made there, then it's up to people to choose which way they go. And this is why a lot of stress and so many times in the Quran, to Prophet Muhammad salah and to us indirectly, that the responsibility is only to convey that truth.
Not to guide people.
Because guidance ultimately comes from a law for those who desire it. Not that it's arbitrarily given. There are principles and laws governing it, which our law has set out in the ground. But our responsibility as the responsibility of the prophet SAW Selim was to convey the message today has been made clear, then it's left up to them. When a law said I've prepared for the wrongdoers a fire.
What is meant by the wrong doors here because of course everybody who does wrong is the wrong door. What is meant by the wrong doors?
Who are they
the disbelievers really is talking about the disbelievers because fire for everyone who does wrong would mean we're all in the fire. Right? So that agrees with another verse in Surah Al Baqarah, verse 254, where law says, while caffee Runa homos Ali moon and it is the disbelievers who are the wrongdoers the true wrongdoers.
That is the ultimate in wrongdoing, because one who ascribes partners to a law or who this believes in Allah Who created him, provided for him and prepared him for this world and the next. That is the ultimate that one could do in wrongdoing to deny a law or to assign him partners.
A hopper be him Sora depot ha and a fire whose walls will surround them.
Allies describing for those wrongdoers the disbelievers and the pagans that a law has
created a fire whose walls will surround them.
And of course, this issue of surrounding is ultimately to stress that there is no escape
the surrounding is indicating there is no way to get out of it.
And I will say that Audrey, he narrated the problems or send them and said
lisara dippenaar are back to judo.
Casper college Darrin mithila, Maserati arbaeen, Asana, the walls of the Hellfire have four sides, the width of each is like the distance covered in a journey of 40 years.
A lot then goes on to say and if they ask for help, when Yes, there is who you have to be my income.
They will be granted water like molten lead that will scowl their faces What a terrible drink and an evil abode.
This means that when the people have held become extremely thirsty because of the heat of the Hellfire first will
rock their bodies
due to the heat of the fire as well as due to what they're forced to eat in it as a comb which Allah speaks about the tree one of the trees in the Hellfire which will create further thirst for themselves. When they desire drink and they request drink.
What will be given to them will be a drink
like molten lead.
Mohan mentioned in the verse here has been described
in a different number of different ways. Some described it as molten brass, some as molten lead, some described it as vomit and pass a variety of other descriptions or we can find in the Quran other descriptions for example, in Surah Abraham verses 16 to 717 or you spa be my in so deed, it's a general or who will I Academy a CEO, and he'll be made to drink boiling festering water, he will sip it unwillingly and he will find great difficulty to swallow it down his throat. There are some narrations which are seldom mentioned that this model is like the sediment in oil, olive oil at the bottom, you know, where it becomes thick, right? The pure oil stays at the top, the sediment settles
at the bottom so it becomes very thick. So it is something like that, which is really nasty looking when you take it out of the tin. That it is something nasty to see. It is something disgusting, but Allah describes it as scalding their faces. So much so as in some narrations that the skin of the person face will fall off, fall into the drink that they're to drink. And due to its intense heat, when it hits their intestines, it will tear their intestines apart.
As I said in Surah, Mohamed, verse 15, that's verse, chapter 47, verse 15. What's your coma and Halima? For
whom? And they will be given a drink of boiling water to rip apart their bowels. How painful will it be for those whose intestines are torn apart from the inside? But despite that, Allah describes elsewhere that all of the skin that is burned is replaced coolum another jet julu home, but they'll now home to Luton via raha
As often as their skins are roasted through, I shall change them for other skins, that they may taste the punishment.
Actually, in this verse or this is from Surah Nisa, verse 56. Some scholars, modern scholars, looking at it from a scientific perspective, had spoken about the fact that Allah mentions that once the skin is burnt, it is replaced that upper layer of skin because in fact, this is where all of our
sensors for pain are, once you remove that, any fire which which burns underneath that you don't feel
just on the skin, where they This is where all the sensors for, for heat and etc lie in the skin. So, of course this is not something known in the past. And they mentioned this among the scientific miracles of the Quran, that it identified the source of rare real pain lies with regards to burning etc.
the verse basically,
this is verse 28.
It instructs the prophet SAW Salaam to remind the people and the truth is from Allah.
Because people will assume the truth is what generally agrees
with whatever they have accepted, their society has developed this is the nature of society, isn't it? The truth is, whatever people have agreed upon over the ages, what they have settled on. So the problem is our solemn is told to instruct them that this is not the basis of truth. If what we have, if there is truth in it, ultimately it came from Allah. That is something because we can't say that then in all societies, there lies no truth. They have no truth. If we don't have revelation amongst them, there is no truth. No, this is not true. They may not have any revelation present amongst them. But that doesn't deny the existence of truth amongst them as a result of previous generations
which they have inherited, which has come down to them in time, because profits were sent throughout the world.
And then Allah describes the punishment in the hereafter.
For those who end up in hell, and there are a variety of different descriptions, I mean, this is only
a portion of the descriptions, we find a number of other verses in the Koran where a lot goes into more details about what is eaten, what happens, etc, in the hellfire.
And all of this
is to bring closer to us the realities of the Hellfire because, of course, it is something we can't see
at something which is of the unseen, the unseen world. And what tends to happen is that
it loses its reality.
We know about it, it's written on paper, we've heard it, but the reality of it is not in our hearts. So a lot of describes gives details to help bring that reality alive. And it is very important for us to read those verses, and to reflect on them, and to understand them as being the truth
that they should have some reality in our minds and in our hearts. Because if they don't have any reality, then what is to prevent us from sin?
If we don't feel that the Hellfire is real,
then what is it that will prevent us from sin, just that people will see us
or the law legal system I punishers.
If that is the case, then when nobody can see us, when there is no legal system to punish us, then we will indulge in sin.
This is why, you know though some people say you know this issue of Hellfire and you know, this is not good, you know, we shouldn't teach with Hellfire metal thing about people about the good things, you know, yes, it's good, the good things, but at the same time, we have to know the consequences, we have to know the harm which exists the constant possible consequence of not obeying laws commands, and if that becomes real in our lives becomes real in our hearts, then it will have an impact on our actions.
A law then goes on in verse 30, to describe the other side.
this description in verse 30, in the Medina amanu, army lasagna hat in Lando de Rajaraman Oksana mala, as for those who believe and do righteous deeds, I will not allow the reward of those who perfect their deeds to be lost.
What we find here is that the law begins describing the paradise what is for those who have believed.
And this is a common pattern you find throughout the Quran, that whenever a law speaks about hell, he follows with it with a description about paradise. In fact,
some individuals who had done some research in numbers in the Quran, you know, numbers of times things are mentioned, they pointed out that the number of times they added up all the numbers you can get the average concordance of the cron word mentions everywhere that the word Hell is mentioned, and everywhere where the word Paradise is mentioned. And they turned out to be exactly the same. The same numbers mentioned with regards to help say numbers mentioned with regards to paradise. And this is consistent with the concept that this is the choice we have before us.
Allah begins describing
as for those who believe and do righteous deeds,
when it says as for those who believe
we shouldn't fall into the mistake that some people have, wherein they say, as long as you are a believer, and you do righteous deeds, then you should go to Paradise.
Christians are believers, they believe in God. They do a lot of good deeds.
Hindus are believers too. They believe in their gods
and they do good deeds, and so on and so forth. And they will quote this verse in the Quran
and the those who believe in do righteous deeds, but what is meant here in the Quran, when Allah says, indeed those who believe it means those who believe in the pillars of man, those who believe in a law in his angels, his books, his messengers, the last day, the good and the evil of destiny.
Those who believe in the six pillars of Eman And those issues that are related to them this these are the believers
From the Islamic perspective, and that is why,
though Christians might consider themselves to be believers, and you might find Muslims defending them. Allah says laqad Catherine Lavina kalu in the live Alice's either those who say that ally is the third of three, or disbelievers.
So yes, though they may believe in the general sense of the word, believe, they do not believe in this specific sense intended in Islam.
Right, we have technical terms here when we talk about a man believe faith in Islam, it's a technical term. It has general meaning implications in English as it has in Arabic.
But when Allah is talking about
those who believe in righteous deeds, that's what he's talking about, and those who do righteous deeds, he has combined
belief, correct belief, with righteous deeds, meaning the obligatory deeds, as well as the recommended deeds. Those who combine the two, Allah says I will not allow the reward of those who perfect the deeds to be lost.
He didn't say I will not allow the reward to be lost. He goes on to say I will not allow the reward of those who perfect their deeds. He goes on to explain here
that is not merely
there that they will get a reward, they will get a reward, but it is if they perfect the belief. And as a last sentence, we're Rockman we're 60 halogens out on a sunny la San Is there any reward for goodness other than goodness?
And we can find in Surah Allium, Ron, verse 171, a number of other verses a law saying for example, instead of shooting a veneer, I met him in a law he will forgive her and the law allow you the original meaning. And they rejoice in a grace and bounty from Allah and that the law will not waste the reward of the believers.
When Allah says I will not allow the reward of those who perfect there needs to be lost.
This of course, again is referring to those who perfect the deeds among the believers because if this believers do what we consider to be perfected deeds,
it will not benefit them in the next life. As the LORD said unto our majda verse five, when my Yak for Bill man for cod habitat, Emmylou Warfield, Hirata Minal ha serene, and whoever disbelieves in a law, then his deeds become fruitless and in the hereafter he will be among the losers.
So, a lot of stress is here, that the reward for those who do believe and do righteous deeds, if they perfect their deeds
will not be lost.
And the perfection of deeds in the general sense is one
that it may be done sincerely for a loss of Abdallah Kumar, amaru illallah Abdullah McCullough Sinhala Dean, they were only commanded to worship Allah, making the religion sincere for him.
Sincerity, because without sincerity, then that deed is not perfected. It may be a true good deed, without sincerity that could turn out to be an evil deed relative to that person. And we have, as you've heard before, many times, problems are seldom listing the first three people or categories of people would be thrown in the Hellfire were people known for the ultimate and righteous deeds, a martyr, who gives up his life for the sake of a law scholar teaches the religion, the benevolent individual who gives his wealth
supposedly for the sake of a law, but a law says about both of these individuals that they did it for fame,
to be glorified and admired by people. And as such, the value of their deeds were destroyed. So, and the next life those deeds which were supposed to have been good deeds, and they were righteous deeds in and of themselves, they became a source of punishment for them. They're drawn off in their faces and thrown in the hellfire. So sincerity is the first condition for a deed to be considered perfected a sign
and that's what is meant when the prophet SAW Solomon said
to jabril when jabril asked him in the well known Hadith hadith of gibreel, what is Sam? And he said, Sam is worshipping Allah as
If you see him
and though you cannot see him, you worship him knowing that he sees you.
worshiping Allah, as if you see him.
Or of course,
if you're worshiping Allah as if you see him, you got to be sincere.
That is, since that is the height of sincerity,
knowing that he sees you conscious aware that he sees you, then you're going to try to do it to the best of your ability to make it as right and as perfect as possible.
the second condition for a deed to be perfected, what is the second condition?
that it be in accordance with this one? Now? The way of the Prophet sallallahu wasallam? Because he identified identify for us, what are the good deeds?
He identified for us what are the good deeds, and he showed us how to do them.
following his way,
choose choosing the good deeds which he has this he has defined, and doing them in the way that he implemented it, then, that deed no matter how sincere one may be,
A person sincerely goes to edgemere to the grave, sincerely for the sake of Allah.
But he's going to a grave is making to offer on the grave. He's calling on the one in the grave to help him when he cannot help him.
So what will be the consequence?
sincerity is not sufficient. Now. A person's sincerity may earn him a reward
at the same time, so we can't discount sincerity to altogether
we have the example of the individual who when the time came for him to die,
He called his sons together and told them this is insane Buhari, burn my body,
burn it into ashes. Sprinkle some of it in the land in the wind and sprinkle some of it in the sea.
I am a sinner, and I don't want a lot to catch me.
Right? He felt the weight of his sin.
He sincerely fear the law.
he was mistaken isn't this isn't this delusion here thinking that a law will not catch him. And of course, the professor said, I went out to say that after the family did that, then a lot of calls his body parts together again and asked him why did you do that? And he said out of fear of you Allah, Allah forgive him and give him paradise.
though, once did, one may not get the reward for it because it's not in accordance with this one. Now.
Allah May reward that individual for his or her sincerity
in spite of what they're doing. So this is why we have to be very careful sometimes, you know, Muslims, when we consider when we come to understand what Islam is, and tawheed and you know what the truth is, and shidduch and all these things. Then we look at the world around us, the Muslim world, not even the non Muslim world. And we see what our brothers and sisters are doing. You know, some people out there, they're all Cafritz. They've all become Cafritz, you know, we have to be careful here. We have to be careful.
You know, this was not the methodology, the way of the early generation, they didn't tackle these issues in this way. This is extreme. It's an extreme reaction. Yes, there is error there. There's mistake there. People are straight here. But Elia is the one to judge. Ultimately, he is the one to judge. Because we don't know the circumstances those individuals are in did the message get to them. If the message of Islam and its purity didn't get to them, all they got was the garbled you know, baggage which was inherited from their four parents, they didn't have access to the truth, then of course, Allah is going to judge them in a different way, then he will judge you and I who have
knowledge, who know what is right and wrong. So if we now go to any of these places of shirk, etc. Then we are held
accountable, the proof has been brought to us. So our how we are treated as much different.
We can be sure that if we would that knowledge commit shirk, do acts of disbelief, you know, and it's accepted these acts of this this belief, then we are going to help
that we can be sure about for ourselves because we have that knowledge. But for those not, then we have to, you know, hold back, pray for them, tries to get the message of Islam to them this this should be an encouragement for us to try to get that message rather than, you know, labeling the Muslim world as gaffers. You know, they're all involved in Afghanistan, roast chicken, a variety of different ways. We have to be careful, because sincerity is a powerful thing. I mean, when it is directed at the last man to Allah, you know, Allah can overlook some errors. And it's up to him. It's not up to us to say, well, he'll overlook this one, but he won't overlook that one. And no,
we're not in that position, we leave that with the last one to Allah.
But as a norm, where the message and the the truth of Islam has been brought, then a good deed, a true good deed, a perfected deed is one done sincerely for the sake of Allah, Allah, and also done in accordance with the way of the Prophet sallallahu wasallam. And we should note here, that a law does not say, those who do many righteous deeds,
you know, the number is not been mentioned here, just those who do righteous deeds. And that's why the prophet SAW Solomon said elsewhere that, you know, a lot of prefers from us that we do few righteous deeds, but we do them consistently, then to do many righteous deeds and inconsistently.
So it's not the number but the quality,
the quality of those deeds, this is what is going to earn us ultimately, the reward.
In verse 31, a lot goes on to describe
the paradise itself and the rewards that are in Paradise, as he described previously, the situation in hell and verse 29. What was the situation in hell? And the punishments of hell he goes on to describe the paradise itself la ecolo home Jana to add tagit even more and har you're alone a fee ha min Assa where I'm in the hubin Well, but sooner. We Albus una Thea Banco de mensen dusun was stabroek muteki in a fee half an hour a Kenya Abu Hassan atmore Taka
for these people they will be everlasting gardens with rivers flowing underneath them. In it they will be adorned with bracelets of gold and they will wear green garments of fine silk and brocade.
And they will recline on raised thrones, what an excellent reward and a superb resting place.
So, Allah describes in this verse 31
the rewards and there are many other verses in the Quran in which a lot goes into further details. I mean, there are details here, but there are many other details you can find for example, and soil and sand from verses five all the way to 22. We find a lot of saying in the burrata is shabu Singh can is bizarre draka fora, indeed the righteous will drink a cup of wine mixed with water from the spring of camphor in Paradise, and on describing another and you can find in other chapters,
a variety of other descriptions, the biggest ones who are and Walker at this chapter 56, verses 10 to 38. We have 28 verses describing the contents of Paradise the rewards there.
So, Allah says will Aquila, home, Jana to add.
For those for these people, they will be everlasting gardens of course, these are the people who believe and do righteous deeds, laws prepared for them gardens, containing what no eye has ever seen, no air has ever heard, nor any heart has ever thought of.
Among the factors which make the pleasures of this garden perfect is that no one in it will see anyone else having more pleasure than him.
Yes, Allah has put levels in paradise.
And those are the higher levels get more than those on the lower levels. But he has done it in such a way
That those on the lower levels when they see those on the higher level, they won't see them as having more than that.
Though they will have objectively they won't see it Why? Because if they saw them having more, right, then the pleasure is drops. This is our pleasure drops would you think so and so is having more is beautiful. He's enjoying more I wish I could enjoy it. So you have that wish. So now law says that you get whatever you wish. So you will not write this. How many verses a lot said you know that a lot. Whatever you wish for in Paradise is yours. So
to remove that desire, Allah makes it appear to all of us that nobody inshallah, if we make it, may Allah put us all there
that nobody will appear to have more than anybody else. Just like the people in hell
when they're suffering, there are some that are in the lowest levels and some are in the higher levels. Those in the lowest levels are suffering way more than those on the higher levels. But everybody will think they're getting the worst. And there's a well known Hadith when the prophet SAW said and described, what would be the case of Abu Talib,
that I will tell him because of what he did for the prophet SAW Selim in this life, etc. You know, the prophet SAW Selim interceded for him that he would have the least punishment of the people of the Hellfire
saw that only his feet would be in the Hellfire, he'll be he'll be given a pair of shoes you'd be made to wear a pair of shoes from the hellfire.
That's all the rest of his body is not only a pair of shoes, but the processor then went on to say that in spite of that the heat from those shoes is such that his brains will boil and he will think that he is getting the worst punishment of anyone in the hellfire.
a lot of perfects the pleasure of those in the in Paradise by letting them all feel that they're enjoying the maximum
and relative to each one it is their maximum.
Now the term Jannat to Adam.
is similar to a word we have in English.
He didn't talk about the Garden of Eden you know when they talk about Adam and Eve were in the Garden of Eden This is a term used, right Eden
that this some Mufasa rune some commentators in the Quran like to be, he said that this Jana to Adam refers really to the garden at the center of paradise.
And it is surrounded by all of the other gardens.
And allow us is here the plural form because it says Janet, as opposed to gender
because of the fact that it is so vast
every area in that gender, every area and that garden is like an individual garden itself.
Tragedy mentality him and her with rivers flowing beneath them, they will be in Paradise, with rivers flowing beneath them. And this refers to four types of rivers which are mentioned elsewhere in the Quran in surah Mohamed verse 15, Allah says there, the description of Paradise, which the pious have been promised, is that in it our rivers of water, the taste and smell of which is not changed. Rivers of milk, of which the taste never changes, rivers of wine delicious to those who drink and rivers have clarified honey.
So the rivers are referring to these, understanding the Quran, according to the Gann referring to these for an unnecessarily limited, because that doesn't mean that there are no other rivers, but these are ones which Allah has mentioned. So when we're interpreting Quran by interpreting Quran with other verse of the crime, this is what is implied. These are the main rivers now.
This issue of rivers of wine,
right? Some non Muslims have raised issue about it.
You know, wine is forbidden to you Muslims and then in Paradise, you're having wine. Right? Well, the point is that the wine of Paradise is not like the wine of this world.
And Allah mentions wine and he goes on to other things that we'll be talking about. He mentions wine because the facts
That in this world, it is forbidden to us.
So for the believers, they don't feel that they have missed out on anything.
You know, because this is what drives people you know, to want to take wine or whatever, because you're missing out on some pleasure and enjoyment of this world. So Allah assures us that you're not missing anything.
ever it is wine that you want, you will get it in paradise. And the wine of Paradise is not like the wine of this world at all.
So I mentioned that to give the believers strength, you know, additional strength to abstain from it in this life.
Right? Not the idea that wine is I mean, Paradise is going to be a drunken brawl. You know? What, because in their mind, they say, Oh, you don't miss them. You don't like this thing in this life here. You don't want to come to our pubs and so on. So but in paradise you have to go into pubs is no, no, no, no, the wine of Paradise is not in that way. It's not drunk, where people are going to get intoxicated and do foolish things. And it's no, it's a whole different situation at all, altogether. The wine of Paradise, we're not intoxicated, whatever we receive whatever we feel from it will be pleasurable, with no evil,
there'll be no evil and nasty consequences from it.
And Allah goes on to say
that under it,
or under them, are rivers elsewhere in the Quran, you can find actually a number of verses
where a law says under it,
as opposed to under them.
You can find it into Al Baqarah, verse 25, as well as 266
nalley marohn, verse 15, as well as 136 195 198, and so on and so forth. The many other verses where Allah mentions under it under the paradise under the earth of Paradise, that the rivers are flowing, but here it says under them. And this is an area if you go to answering islam.com
where Christians have put together an attack on the ground, claiming that there are contradictions in it, they raised this as one of their contradictions is are the rivers flowing under the people of paradise? Or is it flowing under the paradise itself?
some verses say under the paradise Some people say are some under the
under the people of Paradise well
as was pointed out,
in ancient times, scholars, of course, to be another's, they looked at this, when they explained it is that very difficult, because
in fact, they're one and the same thing.
If the rivers flow beneath the trees, and the castles, law talks about castles,
palaces, in Paradise, then those who inhabit the park castles, and they must be flowing under them also.
And if they're walking on the land under the shade of the trees, anything from the trees, and it's flowing under the trees, then it must be flowing under them too. So there is no contradiction here.
That point clear, but they have taken the text, you know, literally, it's flowing under them, that's flowing under
the paradise and try to make a contradiction of it.
Because of the fact that
in the gospels, in the Old Testament, people like Ahmed deedat, and others have brought 1000s of contradictions, actually, their own people made identified contradictions, the Jehovah's Witness, they put out an issue of their paper awake, which said more than 50,000 contradictions in the Bible, and they listed them
These are their own Christians involved in it.
So because people like Medina have revived this and sort of slapped them in the face with it. So okay, well, we'll find it in your Quran too. So they've got to find it. So this is why we have to be careful, you know, when giving power to people, you know, you don't don't focus on the contradictions, right. contradictions are there Yes. And if they bring it up, okay, you have to you can point out to them that Okay, here, these contradictions you've pointed out are logically not really contradictions, whereas what is found in your book, these are contradictions which cannot be explained the way
you know, numbers were
In one case, that member mentioned 1000 other pieces 100,000. So it can't be 1000 200,000 the same time, these kinds of differences,
you know, where the name of the person is one thing here and the person has another name in another place, but as they're describing the same incident, it can be either this person or that person. So those kind of contradictions, they're not resolvable the two types of contradictions are resolvable contradictions, where it is only apparent contradictions in the text. But rarely these things can coexist as in the case of
the river is flowing underneath the people in paradise as well as underneath the castles and the trees etc. That is a logical contradiction which can function together whereas other types are not functionable.
No, no, no, because them here, you see, in Arabic, it says tattoo him, under them, this him is refers to people
in English, it's not we can have them referring to both humans and objects, right. But in Arabic, when they use them, it refers only to humans, when they use they use it to refer to objects. It's for both plural and singular. This is a Arabic grammar, you know, so just believe that there is a an apparent contradiction even if in English it might not seem so. Okay. Anyway.
a lot goes on then to describe the bracelets.
In it, they will be adorned with bracelets of gold.
And in Surah larger, so in Surah, Al Hajj and fatter, the bracelets are described as pearls. And in Surah Insan. The describe the silver again,
people looking for contradictions. So how are the bracelets gold, or the silver? Or the pearls? But is it a problem to have all three? No, it's not a problem. It could be gold and silver and pearls, all of them you know, it's not because the terms which are used in Arabic, it's not limited saying they're only wearing gold. No, it says there were gold. Now that being said silver, silver, there were pearls. So all of these are among the things that they will wear and the bandsaw solemn was narrated by Abu huraira to upset
Tableau heylia min min highs we are blue, the bracelets of the believer will reach up to the places of will do.
we will receive in our life we make it and I pray that Allah puts us all in Paradise,
bracelets of gold and silver, and pearls. Gold is mentioned here again, because of the fact that gold in this world is forbidden to men.
So we know again, we don't lose out on anything. It is there in paradise. Of course it's not forbidden to women, silver and and pearls are permitted permissible to us.
But one thing we should always keep in mind when we read these different descriptions, even though we're talking about gold, silver and pearls, which are well known to us.
Prophet Muhammad wa sallam quoted Allah Subhana Allah as saying, I have prepared for my righteous servants what no II has ever seen. No error has ever heard, no any mind has ever imagined.
So the gold, the silver, the pearls of Paradise, are not like the gold, silver and pearls of this life.
Allah then goes on to describe after describing the
types of bracelets being of gold. He goes on to describe the garments and they will wear green garments of fine silk and broken thick brocade will help asuna Thea Robin Hood run soon to sin, why steinbruck the color green was specified, because it is a beautiful color which is relaxing to the eye.
Green we all have that sense we have
the way the world is green for us represents some form of you know, peace and calm the meadows you know. So
a law uses that description in part
And he goes on to say, describing those in paradise that they will recline on raised thrones will take in a fee Ha. Like
the description as reclining indicates the state of rest and peace on your rickrack Klein where you stretch out. It's indicating you're at you know, perfect rest. Now problem is our solemn had said la kulu muteki and I don't eat reclining. This is found in saya Bukhari as well as a Muslim
and he didn't eat, reclining Susie's practice.
From it Some scholars hold that it is makrooh for us to eat reclining.
Some people say it is not permissible period saying is haram but actually not haram because rubs us Allah Molly described himself, you know that he would refrain from doing so.
And this is and this comes out of particular situation, narrated by Abdullah live in buzzer, which he said that he gave the prophet SAW Selim some roasted sheep. And he sat on his knees and ate it
in a bedroom and was sitting there with him said, what kind of way of sitting is this?
You know, so he replied, indeed, a law made me a noble slave, and not a defiant tyrant.
reclining while eating, you know, this is the typical image when you think of the tyrants and the rulers, you know, the evil rulers, they recline, you know, people dropping grapes in their mouths, or whatever, as they eat. So the prophet SAW Selim himself avoided eating that way, being a leader,
to show the best of examples, you know, of course, among the common people they may recline and eat with not without that intention, it doesn't mean that everybody who leans in it, does it out of you know, arrogance, etc, etc. But the arrogant rulers are known to do that.
So it is something especially for people in authority in leadership positions to avoid
a lot closes the versing, near Moscow, Abu Hassan atmore, Taka
in it, he praises paradise, with regards to its reward, as well as it being
an excellent place of rest.
a law has made these descriptions
of Paradise, as he made the descriptions of how
to bring the
world, the unseen world closer to us. He uses terms which you are familiar with terms which we normally associate with pleasure and enjoyment,
in order for us to desire it, that is the intent here. You know, when we read about things of this world, read about some island in the Pacific, with beautiful shores and you know, calm waters, and, you know, it's described to you someplace, you say, oh, man, I really would like to be there. Right? But then we read about the descriptions of Paradise in the Quran. And we just skim over it and carry on.
Why because of course, the descriptions of the islands this life, we've seen things something like that. So we can we it has a reality it has an element of reality to us. Whereas the paradise Paradise is something again from the unseen world. So we tend to skim over it, we tend not to reflect on it. But this is where reflection in the Quran becomes very important.
affiliated Barun Al Quran will not reflect on the Quran, the meanings of the Quran, because for us to benefit from it, yes, there are the laws, we should know them. They guide us in our lives, but also the issues of Paradise and hell. We need to reflect on those descriptions so that they have real meaning in our lives. They have an impact. There's a consequence we're reading, not just for the sake of reading, which is unfortunately the common practice amongst Muslims today. We read Quran for the sake of reading Quran. We want to teach our children Quran. They do this optimal Quran. By the time they're eight or nine, we have a party for them. And then they read the Quran, but what did
they understand of it? Nothing.
You know, this isn't this isn't the intent. This is not the goal.
Reading of the Quran is supposed to have an impact on us, change our lives, make us better people. And really, if we're reading the Quran, and we don't find change, we don't find any impact, then we have to question ourselves, what are we actually doing here?
What do we actually do, we must be doing something wrong.
And this is something really in our lives in general, we do have to reflect on what we are doing, we have to take ourselves into account if we're doing something which is supposed to be good. And it is not changing us not having an effect on us that it means that we must not be doing that thing properly.
means that we're doing it which realistically, it's a habit for us now. We're used to it. And as I say, familiarity breeds contempt.
We treated contemptuously.
And we need to revive it. And this is why reading of the Quran is there, we're encouraged to read it on a regular basis to revive this awareness of hell and heaven, the reward for good, the punishment for evil in our lives to help to make it real. But this only happens when we read with sincerity. We read, opening ourselves up opening our hearts up to the message so that it can have some impact on ourselves. Okay, we'll stop here in sha Allah, if you have any questions that you'd like to ask, go ahead.
And if there
is any particular reason why these will not be lost in this particular context.
Well, brothers question
if basically asking if there is a reason for the revelation concerning the loss of reward for the good deeds, because there are other verses in the Quran, as in the case of the verse in Surah, Baqarah, when Allah speaks about the reward, not being lost, because of the change in the Qibla, those who played originally to Jerusalem to Jerusalem are now switching their prayer to Mecca, that the fact that their reward will not be lost.
This was the reason for that revelation to stress for them that their earlier prayers will not be lost, you know, whatever they have done in the direction towards Jerusalem is still rewarded. Right? Whereas in this case, was there a specific reason for revelation? Well, there is none recorded in the Sunnah. So we then take it according to its general meaning.
Okay, um, our brothers raised the question concerning
Dr. Amina dude, who led prayers for a group of male and females actually gave the football drama and lead them in prayer. In New York.
He was asking whether this is acceptable within the Islamic teachings? Of course it isn't. The whole Muslim world has spoken against it.
of course, there are a number of issues that have to be looked at with regards to it.
Just the issues concerning the place in which he prayed, no mosque would allow her to pray. And so she prayed in a church.
But if you go and look into the information about this church, it's very significant, that the person who owns this church is part of a cult, a Christian cult, you know, which has this what they call the New Age religions, and it's not a regular it wasn't the regular church. So there's a whole bunch of background information concerning that church, which is very twisted and very, you know, it is very devious things that are behind it, their support. But besides that, the issue of her leading the prayer of course, islamically was not acceptable.
Though, yes, there is a narration authentic narration in the time of the Prophet Moses Allah, that a woman by the name
of Morocco, she did request the provinces alum to allow her to lead prayers in their home.
Lead prayers in her home
she had there was some young people, and an old man and a slave in her home, and she led the prayers, but there is no description that she stood out in front of those males and led them in prayer.
So that idea of her going in front and leading the purge, this is something unheard of.
Furthermore, she's not only leading prayer, she's doing Juma, which was not the promised lesson and didn't give permission for that. And if that were to be interpreted from the prophets permission to Omar, aka to lead in her home, then we have leading female scholars amongst the companions of the Prophet Moses alum, who we should have expected to do this, but they didn't.
You know, we had for all these generations, 1400 years we have had leading female scholars, whether they were scholars of Hadith, like those who taught him and Malik and others were female scholars, you know, and Abu hanifa and others, they had scholars who were teaching Hadith, and Fiqh, etc, who are females, but we have no record of them understanding that Hadith in that way. So what we have to say is, if they didn't understand it, what are we saying here for Dr. Amina? You know, better than the female companions of the Prophet SAW Selim their next generation, you know, better than they do? What,
what this means? Of course not. So, it is a challenge and it is a part of the feminist challenge, you know, where feminism, and its goals have have come over on to Muslims, unfortunately, most Muslim women have fallen for it. And actually, I mean, I would do it you know, she some five years back was calling for a feminist Tafseer of the Quran because she said that only men were making Tafseer all the classical commentators were all men, so we need a female so that you know, we can get away from the male chauvinist interpretations right of the Quran.
Okay, brother added that in her football, you know, instead of referring to Allah as he, as mentioned in the, in the Quran, that she would use he she, it, use these three to get away from, you know, but also not just that those who lined up in prayer behind there were males and females side by side.
In the same line, you know, the woman who gave the man and Egyptian woman was with, you know, without any headcovering and everything she's giving there that so I mean, it was a big mess. Really. It's a big mess. Anyway, questions from the sisters, the first one is Islamic point of view on euthanasia. euthanasia basically, is what they call mercy killing,
you know, taking a person's life to put them out of their misery. Well, in Islam, we don't believe in this, this is forbidden.
The second question?
Okay, um, question?
Well, the question brothers raising the question of
a person who is in a coma
if they're in a state, which is vegetative, where they're judged as being incapable of
their brain dead, basically, you know, the so they're, they're usually these cases, they are being not just fed through tubes, they will have heart lung machines, which are doing the breathing for them, etc, etc. So once you take these machines after they die, because technically speaking, you can die and they can hook you up to heart lung machines and keep your body you know, your breathing carrying on and your physical body appears to be still alive and you can keep going for some time after that. So yes, those type of people you take the machine off, they die, you know, then that is permissible, where it's been identified medically that that person is really dead. You've got a dead
body here, but where somebody is
is not in that state, they're able to breathe on their own.
Now it's a matter of you feeding them
is a different situation, you're feeding and giving drink, not breathing. Now, that person is capable of breathing on their own feeding and giving drink. Now, that person, because even when they check the doctors, not all the doctors were in agreement that she was in a vegetative state, you know, and they showed on television reactions, you know, when people would come she would move to others were saying no, this involuntary there's, you know, debates about it. But the point is that her situation was not clear. In such a case, then Islam would not permit the removal of those tubes unless it was, you know, without a doubt she's in fact, you know, a dead woman whose body is just
being kept alive, artificially.
question regarding dour to extended families.
How far Should we go to trying to give them guidance, give them down to Islam? Well, we don't have any limits. As long as people are willing to accept the message, then we can clear to give the message. You know, we don't count the person out until they've been putting the graves and they've put in the grave then of course, that's the end you can pray for them anymore. As long as they're living. We continue to give them Dawa. We pray for them. ask Allah to guide them. And they say karma. Okay.
We'll have to stop here somehow. Nicola, I can assure you Allah, Allah and the stock broker wanted to go live.