Tafseer – Surah Al-Kahf 15

hamdu Lillah wa salatu salam ala rasulillah

Allah, may Allah Peace and blessings beyond the last messenger of Allah.

We completed in our last session

up to verse 31.

In verses

29

through

30 and 31, we had the descriptions of the Hellfire and descriptions of Paradise in terms of

what

people who ended up there would face or what

blessings they will receive.

Then following

following the descriptions of Paradise, and we talked about how

this is the normal pattern in the Quran, wherein wherever Allah describes scenes from Paradise, or the Hellfire, he will describe the other side of things describe also scenes from Paradise. In fact, some scholars who took the time out to count all of the references to the to paradise and to help found that the numbers of times paradise was mentioned was exactly equal to the number of times that Hal was mentioned. And there are other similar references the heavens and the earth and a variety of others where they've come out to be exactly the same.

And, you know, a law refers to the verses of the Quran

as masani you know, which indicate, repeat rep, you know, repetition, you know, and so from that also this can be deduced that this was possibly part of the reference.

Anyway, in verse 32

through 34, we look at that group first 32 to 34. A law says there what the rebula home mesothelin Raja Lainey jalna aka Hema Jen attain minab waha fafner Houma beenox Lin, with john bainer, who mazara give them the parable of two men, to one of whom I gave two gardens of grapes, each surrounded by date palms, and separated by cultivated fields. Each of the two gardens bore fruit without any loss and I cause the river to gush forth between them.

He had much property or actually have gone beyond that kill telogen attorney at Oklahoma, while I'm traveling minutiae of a journal Hill Allahu manohara.

Verse 34, well Canada who someren for colonists are heavy, he will Who will you have widow and XL roaming Kamala was una Fatah.

He had much property. So he mentioned to his companion while conversing with him. I have much more wealth than you and more people.

Know all mighty begins this group of verses with a parable what the doula home, Matthew Allen, Roger lane, give them the parable of two men.

It is a parable actually, of the disbelievers who feel proud about worldly things

and arrogantly disliked sitting with the believers.

And this was mentioned earlier in verse 28. So really, this is a continuation of the thought in verse 28. We're in a lot told the Prophet sallallahu Sallam to sit with those who remember him saying was big enough. Sekar Molina, the owner of boom belladati, will ashy you redo Nevada, keep yourself patiently with those who call on their Lord morning and afternoon, seeking his face.

So

a lot is developing now, in the next series of verses, a parable of these two groups of people, the rich and the famous

The powerful and their attitude and the poor, the lowly and their response or their situation with regards to Eman, etc. Now the scholars of Tafseer different as to whether the two men that are mentioned here were hypothetical,

a law said while the dibbler home method and julaine give us give them the parable of two men could be any two men. So it's a hypothetical situation,

or whether they refer to actual people.

Those who held that it referred to actual people, of course, then they differed Who were these actual people?

And

the most popular

explanation as to who they were, and the general

position was that they were from amongst the Israelites, but there is an opinion held by a number of scholars that they were two brothers from the masoom clan in Makkah,

one of whom was Abu Salah, whose wife on selama later became a prophet of the wife of Prophet Mohammed Salah Salah when he died,

she became one of the Mahatma meaning.

And his name was Abu Salah Abdullah bin Abdullah acid.

And the other person was in reference to a disbeliever. That is his brother. Last Word, even Abdullah acid.

And they are mentioned actually in Surah, a sa fat.

Paula call Elon Minh home in nee cannoli Corinne.

Someone among them will say, indeed, I had a companion in this world. And this chapter ally explained their state in this life and in the 10 verses of a soft fat. That's verses 51 to 61. He described their state in the next life.

Anyway, as the story goes, I will Salama and his brother.

Last Word, both inherited 4000 dinars I will send them out, donated his wealth to the cause of a law

and then had some issues which required him to request some help from his brother.

So when he turned to his brother who hadn't accepted Islam, I will send him accepted Islam his brother hadn't. Then his brother boasted arrogantly to him You are a believer, look at your state look at my state. Right? And this is what

Allah describes, with him, stating how he has more money and more children etc, which we'll go into.

Anyway, a lot goes on to describe the

these particular gardens giannelli Ahadi hemogenic attain minab been to one of them that is the disbelieving brother. I gave two gardens of grapes

for half f now Houma banach Lin with john bainer, who mazara each surrounded by date palms and separated by cultivated fields, kill tell Jonathan added ocula while I'm traveling minutiae of a Jonah Hill, Allahu manohara, each of the two gardens bore fruit without any loss, and I cause the river a river to gush forth between them. So what is being described here is the ideal garden.

The ideal garden in that period of time, having a vineyard in those days was a part of the ideal garden, that's where you make your alcohol from, you know, you enjoy the grapes and you make alcohol from it. So having a vineyard right, then having fields of cultivation where you're raising some crops right, then around making a wall around your garden, you have date palm trees, which are bearing fruit.

And you have a river flowing through so you have natural irrigation, you don't have to worry about digging a well and you know, bringing water in.

So it was basically the ideal garden and not only that, he has two of them.

Unless you have two of them, and they're ideal in their form, but they bear fruit completely, meaning every you know, Vine of the vineyard produces fruit, you know, normally, any vineyard or any date palm or any cultivated field, you're going to have sections which will bear well, and other sections where the plants die or whatever, there wasn't enough, you know, fertilizer or whatever. So you don't have like a perfect harvest. But what the Lord describes here is that the every single plant in there gives full products. Yes, perfect harvest. Okay, so he has this ideal situation, then a lot goes on to say, describing this disbeliever the disbelieving brother, if it is, in fact, a

last word, it'd been Abdullah acid bukanlah who someren for quarterly sahibi he will show you how little accelero minca Marlin. Well as you know Faraj, he had much property or fruit, which led him to boast to his companion, that he had more wealth and followers, servants, children, etc. But Tada, one of the students of nabasa mentioned, this is the basic desire of the corrupt to have a lot of wealth, and a large entourage. Right, this is the standard, because this world is the focus of the disbelievers. And since it is the focus, then the accumulation of the pleasures and the wealth of this world becomes the main pastime, people focus all of their energies there.

As a result of that, when people sit down and talk, that's all they talk about, that's how we know that this is their focus, this is the main subject of conversation, how much money you're making, how much more you expect to make, how much you'd like to make, why you need to switch jobs to make more, you know, all this is constant conversation knows that people are not satisfied with whatever they have, they're trying to get more of this, the house, you want to build the car you want to buy, you know, all of this becomes the main topic of conversation.

And, in what happens in the course of the conversation is that people boast to each other, you know, either, obviously, you know, or subtly, usually, it's subtle little kids, they boast, obviously, my car is better than your car, you know, my dad's, you know, house is bigger than your dad's house, you know, this kind of this kids, they don't have the subtleness of old elders. So they do it in this kind of very open way. Whereas as you get older, you do it in a more subtle way. You know, I just got a new watch whatever, so and so, you know, okay, you have an old one, I have a new one right? I didn't actually say that. But this is what is implied here, you know, then you are to feel

jealous you feel you have less so this boasting, you'll find much of the conversation is focused on boasting, you know?

And what happens, of course, is that people in this state, they are completely ignorant of really what the purpose of life is. I mean, that doesn't come into the picture in any way, shape or form.

Just as the law said I'll How can with the castle hatter's or tamale Mahavira

This is an throughout the castle, verses one and two, the mutual rivalry of accumulating diverts you until you visit the graves, that is the state of people until they hit the grave. They are

caught up in this accumulation of wealth one way or another how to get it, you know, until they visit the grave. And of course, even this verse until they visit the grave, the scholars had two interpretations of it. You know, that even when they go to the graveyards, one is that until they visit the graves when they finally put in the grave, okay, it ends, all of this rivalry is ended, you can't do it anymore. They wake up, wake up time now realize what life was about too late. That was one interpretation. The other interpretation is that even when they go to the graveyards, they're still boasting, and tried to build a big tomb, the bigger tomb and who's got the bigger tomb

and you know,

that even going to the graveyard, which should remind you of the Hereafter, you know, cause you to stop and think what am I doing with my life? No, for them, it doesn't affect them in that way at all. They're just looking to see who can build the biggest tool.

Now,

though, this is the goal, and this is the focus. And this is what the media promotes. What is the reality the reality is that the world's richest people are not the most happiest. They're not the happiest people in the world. And that's what they should have been if this really was the goal.

This is what, you know people spending all their efforts on. That's what should be the at the end of it all. But if a person just stops and thinks for a minute, you know, the level of depression, the numbers of people who are in depressed state who are suffering from depression, and suicide is highest amongst the most past prosperous nations.

And in the industrialized societies, this is where it is the highest and the tabloids in all of these countries, if you ever go to America, UK, you open up the tabloids, all they focus on the tragedies in the lives of the rich and the famous, you know, rich and famous, always having some problem. It's not Princess Diana, you know, it's Prince Charles is somebody else's Prince and that Prince and all of them in spite of all of the wealth that having all of these problems, so this should cause a person to stop and reflect for a minute, is this really worth worth it? You know?

But, unfortunately, because they're so engrossed in this competition, over the the things of this life, they become deaf and blind, to the truth, they can't see it. So when it comes to them, instead of listening to the message, reflecting the person who brings the message, they're looking at that person. Oh, look, he's a poor person. He was was he really, you know, Who is he to speak? You know, it's easy for you to say this life is not important because you're poor. Right? Now, if you are rich like me, then maybe you'd be singing another tune. You know, this is the type of thing that you'll hear. And this was the response which came to the messengers in general, as I said, in Surah, Saba,

for example, verses 34 and 35. Well, Marcel nafi of Korea. 10 min aveer in in LA parliamo, to the full house.

In Bhima, or Silverton be kaffee ruin mahalo Nakano. accelero am wirelend our ladder, why am I not gonna be more of the being? Whenever a warner whenever I sent a warner to a town, the wealthy among them would say, We don't believe in what you have been sent with. And they would also say we have more wealth and children than you and we're not going to be punished. This is the attitude instead of listening to the message, they're looking at the status of the messenger because everything is judged according to status, you know, who is doing well, who has position who is you know, from this family or that family, so everything is about status.

However, of course, the reality is that true wealth cannot be found in the material possessions of this passing world. It can only be found really in the spiritual world of faith as the province as was reported by Abu huraira to have said, Listen, mahina and Catherine

will I kill Alina, Helen knifes, wealth is not measured in property, but in contentment, wealth is not according to how many bits and pieces of property of this world you have accumulated. But it is the wealth of the soul.

And that is contentment with the soul with a little of the things of this world. It finds contentment it is at peace.

A lot goes on verses 35 and 36. What the hell a janitor who was Solomon Lin FC? Allah Allah no and to be the Hardy he Abba, Mama.

Emma, Willa inluded do era be legendary. Hi Ron minha mukalla

and he went into his garden he takes his brother into the garden with him

on just to himself saying, I don't think that this will ever perish, and I don't think that the hour will ever come. And if indeed I am brought back to my Lord, I will surely find better than this when I return.

Well, duckula Janata Hua Hua volumen enough See,

the Almighty mentioned in this noble verse about the disbeliever in the parable representing the leaders of the Mecca and pagans, proud of their wealth and status over the poor and the weak Muslim converts. He entered his garden while being unjust to himself.

The expression, self oppression, doing wrong to self volume only enough see.

This is used by a loss of Allah Allah in a number of different

placed in the Quran and it's basically used to describe those who disobey the divine commands.

He is oppressing himself. For example, a lot of divided people into three groups relative to their response to the Quran saying, from our Fnl, Kitab alladhina. Stefania mean a ballerina, for men whom volume only nuptse woman whom matassa do woman whom Sabha can bill Herat, Bismillah, then I cause those who might chose from among my servants to inherit the book. Some of them wrong themselves. Some follow a middle course. And some are foremost in good deeds by laws leave

that so far to verse 32. And the almighty instructed men to be to let their wives go fairly and properly if divorce becomes necessary, then he said, and so on Bukhara verse 231, when I tomb sycuan, Iran, Lita to do my if Allah lick, lama nafsa, but do not take them back to hurt them, for whoever does that has wronged himself. If he takes the woman back, just so she can't remarry, is angry with her, he divorces her. But instead of allowing the divorce to go through, and so she can remarried somebody else, he takes her back. He says I take you back but he has no intention really to take her back as a wife. So it just leaves her hanging. She is married to him. She can't marry

anybody else unless he divorces her. So he does it to harm her. So in effect, it does harm her. But a lie refers to him as harming himself. Because ultimately, the consequences of it will be greater on himself. Allow forbade the expulsion of wires from their homes during the waiting period of their divorce during the edit and said, Well, maybe we'll do the law for the Dalai Lama nafsa and whoever transgresses the limit set by a law has indeed wronged himself.

So a law refers to self oppression, with first the disobedience to himself and self oppression. Because that is the greatest harm which results from disobedience. Though disobedience may harm people in this life, the harm to the individual who does it in the next life is far greater, or it may even be in this life greater.

Therefore, one who does sin ultimately harms himself more than he harms others, his harms to others. Maybe that's just the test

for which they are patient, and they are rewarded, purifies them of sin.

Right. This is the way of the believer when difficulty befalls him or her, their patient, and it's purifies them of sin, and it raises their level of faith.

Or it may be a reminder, that harm that he does to somebody else may be a reminder that the harm which afflicts them reminds them to get back on the path they're off the path, harm has come to them, you know, why? Because of their own errors, the errors in their own ways.

And the profits are seldom. In a hadith narrated by Ohm Salah had said under the Yeshua bofi, Inna enfidha in the manager zero fee button he now jahannam.

Seller selama report to the processor Matt said, fire from hell gurgles in the stomach of whoever drinks from a silver vessel.

This is

recorded in Sahih Muslim right as well as the other night and sorry Buhari both carry this narration and there are the narrations which mentioned gold also, whoever drinks from gold or silver vessels. What they drink, ultimately, is fire, which will gurgle around in their stomachs on the Day of Judgment.

So this is the harm the greater harm, they've done a sin by eating, drinking or eating from gold or silver vessels and this is prohibited. This doesn't include

the outside some vessels which may have little

painted gold on it or you know it's like, but true gold vessels means it means it's pure gold, these are the vessels which are forbidden.

So the consequence of disobeying Allah is fire in under a day of judgment. So this means something Haram, this consequence is very severe. So the harm that that individual does when he drinks from these vessels is great.

To himself than to the society that he harms by making vessels out of gold and using them for his utensils, instead of keeping them in circulation. Because gold and silver is the basis of your economy. When you take it out of circulation and turn it into vessels that you eat and drink from, then you are depriving the society have the benefit from that basis for currency.

The phrase his garden is used instead of his two gardens, because it was not possible for him to enter both gardens simultaneously, is an important point, right? Because again, those people are looking to find contradictions in the clan.

Right? They say, well, Allah said he gave him two gardens. Then it said he wented entered the garden, implying that there is only one garden. So is there two gardens or is there one garden? This is the confusion that some try to raise with regard to the crime. But it's simple explanation here. That of course, if he's taking somebody in to show the guards you can't step into both of them at the same time. He's either in one or the other. So that's why it's referred to as one garden

column, I don't know and to be the Harvey abota he's saying, I don't think that will ever perish indicates that he became become so self confident and arrogant that he could not imagine ever losing losing his property. his wealth and entourage was so amazing to him, that he forgot that nothing in this world last forever.

Abu huraira had gone through the process elements saying your kulula Abdu Malema Lee, in the my level montmagny he fell upon my eye color for F now, I will not be sir for Abla our talk for catina masiva Dalek for who are the hibben tariku linas a man says my property my property. Whereas the part of his property which is his consists of three things, what he eats, and uses up what he wears and makes threadbare, or what he gives away in charity and so acquires for himself an eternal reward. Everything else is left to others when he departs.

That's the reality, the wealth that we accumulate,

it only benefits us. Immediately in this world, we eat up from it to buy food to eat, or whatever foods we eat, the clothes and things that we buy, we wear them out, we use them up. We can take this with us in the next life. And the only thing that we take is what we give in charity, where reward

comes from it. And we benefit from it in the next life.

In verse 26,

the individual's arrogance reaches its peak. And he says I don't think the hour will ever come when my other new sa takashima. Here he openly denies the resurrection, after implicitly denying it by claiming his gardens would continue forever. Because once you say that the gardens will never perish. Actually, you're implying that the world will never end? Yeah, this I have is eternal. Right? So there's, again, a subtle denial of the resurrection. But then he openly comes out and says, I don't even think there's going to be an our final hour where there'll be resurrection.

And he adds to that.

Even if there were and I don't believe there is, even if there were and I was brought back to my Lord, I will surely find better than this when I return when I enrolled it to be larger than a higher on minha mukalla.

So although he doesn't believe in the resurrection, he goes on to say that even if you were brought back his great wealth and status in this life, would guarantee an even better place in the next.

And this was the belief of the pharaohs of Egypt, wasn't it? Pharaohs of Egypt, they believe that their wealth they would enjoy in the next life too. So they buried themselves with all these gold tombs and everything and they even had their dogs and their cats mummified to be with them and the next time so they could enjoy them, and they even killed, they slaughtered hundreds of their slaves, you know, and buried them along with them. So that when they came back in the next time, they could continue to enjoy you know, having slaves looking after them hand and foot. This is the delusion which comes from people where they reach that state, thinking that this life is all that there is

and that they will live somehow forever either in this life or the next time.

They will continue to benefit. And of course, this is a false analogy. Simply because one has good in this life, it doesn't necessarily mean that you're going to have good in the next life, there is no guarantee. And in fact, a law in a number of places, mentioned that he gives the disbelievers good in this life, only to set them up so that they will be so diluted with the good that is coming to them, he will catch them at the time of death with no chance of repentance, and they will suffer in the next life.

I'll set in full select. If I give him a taste of My Mercy after some adversity as afflicted him, he is sure to say this is mine due to my marriage. I don't think that the hour will take place and even if I am brought back to my Lord, surely I will have the best with him. This is a delusion. And it it is a reflection of the ignorance of the disbelievers. And the degree to which the material world has deceived them.

Human beings this no human being in particular was blessed with all of these wonderful things in life. But instead of being thankful he became proud and arrogant. And this is the nature of disbelievers in general. Pride is strongly opposed in Islam, as it led to this belief in the case of a police This is our original sin pride. It led to this belief in the case of a sublease. And because it has that effect, continually. Islam has prohibited it. Problems are seldom prohibited it in all of its forms, all of its negative forms have to live in must report to the prophet SAW Selim it said Lionel Janata men can be called behemoths called rotten men Kibera.

Anyone who has an atom's weight of pride in his heart will not enter Paradise. A person asked, but one does like to wear good clothes and good shoes. You know, the nature of people would like to wear good, nice

garments, etc. And you when you wear it, of course you feel good about it. So there's a sense of pride there. Right? But the prophet SAW Selim clarified that this is not included. He said in the law. Hi, Jamie Lynn. You have bull Jamal. Allah is beautiful, and he loves beauty.

I'll keep a bottle Huck, welcome to NASA is that true?

pride is that which leads to the rejection of truth.

And it leads the individual to look down on others. So there's no harm in feeling good about what you have. But if it means that you now look down on others, this is where the pride comes in. To have good clothes or to have good things. There's not there's no harm in it. It's our nature to want to get what is good, right.

But, of course,

if to get what is good, requires us to be involved in sin.

You know, the money we have is enough to buy a used car, you could get a good use car. But

that's not good enough, right? You want to buy a nice new car. But to get that nice new car, you now have to take out a loan, the bank loan to get the nice new car, so that you can feel nice when you drive around in your nice new car. Well, here's the danger, pride leading us into sin, you know, so

we stay within our means no harm, to have something nice looking etc. But we try to stay within our means without going into areas which involve disobeying Allah subhanaw taala. Furthermore, pride is an attribute of a law. It's forbidden for us. But it is one of our laws, attributes.

No one deserves to be proud, but him. Why? Because human beings they are created by him, whatever they do is by his permission, so they really have nothing to be proud of. They have done nothing really. They've made some choices and allies permitted it. Everything is his he created it, he owns it. So he has the basis for pride. And this is why this attribute is unique to himself, because he's the only one who can be legitimately proud. And this is why the prophet SAW Selim said in a hadith could see al Kibriya Oh,

he quoting Allah, Allah that Allah said and Kibriya Oh II wa

matu izadi from Anna's Annie wha hidden min Houma focus as to who

Allah Most great and glorious said pride is my cloak. And greatness is my role.

So I shall cast into hell, whoever competes with me with respect to either of them.

Allah is the only one who can legitimately Be proud and legitimately claim greatness. Everything else for every other human being, whatever we consider our greatness is by a laws permission. It's either a law gave you a skill, or a means or intelligence or whatever that you didn't give others which allowed you to become quote unquote, great. So really, it is not your own doing. But it is a law. Its gifts. So you really have no basis to feel great, or feeling proud, which is the other side of feeling great.

is also the right only of Allah Subhana Allah.

In verse 37

the response of the rich in disbelievers companion begins.

Call Allahu Sahaba Whoa, whoa, whoa, you have a little a comfortable lady holla back mean to Robin, so mommy not fatin So Mr. Walker rajala. his companion asked him during his discussion, do you disbelieve in Him Who created you out of dust,

then out of an oily drop, then fashion you into a man?

So in this verse,

we see the response of that believing poor companion, either it is the brother it is Salama, or representative of the believing lowly believers responding to the rich and arrogant disbelievers.

If we note, what was the basis of the arrogance, the arrogance of the disbeliever began with boasts about his great wealth and entourage.

But his companion didn't respond to these first, he does, eventually. But he doesn't start there. Right?

Because this is secondary, in comparison to his claim, that his garden will be eternal. That's a far greater problem here. boasting about having wealth. I mean, this is a problem people shouldn't boast, but to claim that wealth that you have will be eternal, you have a big problem here. And then furthermore, to deny the resurrection, that is even a greater problem, that is now entering into denying a loss Mohammed Allah Himself. So the poor companion, he begins with the biggest problem, the deviation of the disbeliever with regards to the Day of Resurrection itself. So it begins with basic Quranic logic.

When which focuses on the human scale, reflect on it as a human being.

Everyone recognizes that recreation is easier than creation.

reassembly, easier than first assembly, reinvention, easier than

invention. Always this is a this is something nobody denies everybody can see that. So

if we look into a room, verse 27, a law says there were one lady down Hello Kasama. You're welcome, who are one who la? Well, I will methanol Allah for some RT will, will Aziz will Hakeem. And He it is Who originates the creation, then he will repeat it. And this is easier for him. The Supreme comparison in the heavens and the earth belongs to him. And he is the Almighty, the all wise.

He is the one who originates creation, and will repeat it. And that is easier for him though nothing relative to Allah is really easier. It is relative to us as human beings.

If we look at it, look at a lie relative to that it will be easier for him to do so. But of course for a lot is all the same. While he creates a recreates it's all the same, none is easier for him because nothing is difficult for him. He only has to say B and it is but from our own scale to make the idea of resurrection.

Closer something that we can more readily accept is to think of it from that perspective.

of

recreation. So, the poor companion he rebukes the witch companion, pointing out the seriousness of his rejection of his Lord who created him. And he says,

In surah, Al Baqarah, same idea, verse 28. k for attack for una bella, you have gone too far.

How can you disbelieve in a law seeing that you are dead and he gave you life?

How can you disbelieve in a law seeing that you are dead and he gave you life, everybody knows that there was a time when we didn't exist.

And then we were brought into existence,

not by ourselves, we didn't bring ourselves into existence, nor by the people around us, they didn't bring us into existence. So we know each and every person knows in his heart of hearts, that there is a creator who has brought us into existence.

And He is the Creator of all things.

So

this is the challenge to reflect He is calling on that individual rather than focusing on the gardens etc. Later on makes a statement about them. But here, he just focuses on the primary problem. The most, the, as I say, first things first focus on what is the biggest issue, the issue of a law resurrecting, so

think about that. It's easier to re create than it was to create in the first and then he goes on to not only say

are you disbelieving the one or become a disbeliever regarding the one who created you but he goes on to say biLlahi Holla Holla Kaka min Robin, the one who created you out of dust takes the individual, that rich individual pompous, arrogant individual back to his origins

that he made you out of dust, meaning really, that he made Adam, your forefather, out of dust. And as a result, each and every one of us has an element of dust.

When you look at the chemical makeup of the body, and it's made up of the same elements that you can find in the soil, here there

and moist soil. So the water elements is there because a greater portion of our bodies is made above water, the rest of it are a few chemicals.

composition of their two is still there, though it was created out of dirt. Of course, it doesn't mean that he was dirt, any more than we are dirt he was created from that origin. But then a lot turned him into something else a human being from that state, but that is the beginning. That is the origin of all human beings, just a dirt from I mean not too far. Then out of an oily drop

means that after the creation of Adam from dust, and the creation of Eve from Adam's Rib and making her his wife, the way of creating humans was by sexual reproduction of procreation, we refer to it as following the stage of dust comes the stage of the oily drop not far than the clinging stage, the aloka and so on and so forth through the various stages, which you can find described a number of places in the Quran.

But they're not for the not for the oily drop.

And some narration there are some narrations found in imager and Muslim Ahmed, where the prophet SAW Selim spat in his hand and then pointed his finger in it and said,

This is what you were created from this which you look at something nasty and you know, spit whatever it is from this that you are created, you know, so you should honor the Creator. We should not look at yourself as being so great, so pompous, so proud. That's what you're created for and this is what that individual is taking him back to the oily origin whether it is semen or whether it is a combination of semen and the female fluids. Or and some scholars have explained in more detail, that Nova refers to the the essence of the fluids that really for all the fluids that are involved in procreation. What actually takes part in producing that first cell is just one spermatozoa and

one of them

One, which is such a small element of all of those fluids, just the quintessence of it. And this term not far also refers to the last drop in the bucket. Right, as things pour out of a bucket, the very last drop, they refer to it as also not for the essence, the last, a very small portion out of the Great. And this is I mean, use this to explain also some of the miracles of the Quran that this was identified at that time, 1400 years ago, when people had no idea about what human beings were created from.

Then.

So Masako, rajala, then he fashioned you into a man means that he made you stand up, right, your limbs proportionate, in the best form of Sani Taku him in the best form possible. In our law, when you look at human beings, there are elements that He has given though we share with animals, all kinds of things, and we're supposed to be the closest to the chimpanzee. Right? According to their analysis, there are only 2% of our genetic material differs. Right, the other 98% we share, but in that 2% we have human beings, and you have chimpanzees. And what's amazing, actually, is that these same scientists point out now that the difference between men and women is 1.5%.

Is 1.5%, meaning that the difference between men and women is almost as great as the difference between human beings and chimpanzees.

You know, and this is something for the women, you know, this feminists who try we are men, you know, we're just the same as the men, I mean, this is this, these are the signs allies left, there is a significant difference between males and females, you know, and of course, this relates back to all of the various appropriate laws which Allah has assigned for males and females, you know, which differ, and which today, unfortunately, many feminists are touting and challenging. And we have Dr. Amina will do leading Salatu Juma, you know, in, in a church in New York, and etc, etc.

The point is that Allah gave us certain special characteristics, even the way we stand as an otaku him talking about the way we stand up all of the animals that are out there, look at the chimpanzee, everybody else's back is curved, you know,

either it is set in such a way, like for the animals, you know, they they walk, the back is this way, and the head is facing down, and the ground economics can look up. We're the only one who actually stands up in Australia, even the penguin because somebody said, what about the penguin, he seems to walk around standing up pretty straight looking. But actually he is a bird penguin belongs to the bird family. And when you look at his actual spine is curved, we're the only one that has this almost straight spine, you know, and this gives us certain abilities that the other animals don't have, even in the way that T allows proportion to our our body parts. The difference between

us and the pink chimpanzees and apes is what they call the opposing thumb. Right? If you look at the chimpanzee and the apes and they are Ranga, Tang, these are this ones are supposed to be closest to us, right? They, their thumbs are on the same level as the rest of their fingers like as if you had like a fifth finger. Whereas we have the thumb on the other end, that allows us to grasp things right and gives us certain abilities. According to the evolutionists, this is when you know we became human beings and left the rest of it the rest when we develop this so called opposing thumb, but this is all a part of our lives created is this special features which has given us

which separates us out from the rest of creation even though we may share with them so much.

And a lot and sorry, I see in the end of Syria Sr 77. He says there are lamb urine in Santo and Hakuna hoomin nutiva Fado ha Sima mubin can acumen not see that I created him from an oily drop same story. Yet behold he is an open opponent, in spite of the human beings lowly origin. He is arrogantly challenging the Creator. He is willing to say there is no creator at all. There is no God. You know, this is the state that human beings have reached. So, the poor companion, he encouraged the rich

a companion who was boasting as a disbeliever, boasting to reflect on his origins,

to reflect on the fact that he didn't create himself that he was created, and he's accepted that was most natural people accept this. So if you are created, then you need to honor that creator,

not the arrogant with regards to him.

And among his characteristics is that he will bring you back.

He can bring you back, he's the Creator, and is no problem to bring you back. And there is logic and reason why this bringing back is

necessary, because in this world,

Justice is not fulfilled,

allows justice is there. But in this world, Justice isn't fulfilled. Bad people seem to Get Away with Murder, as they say, Good people may suffer.

And

whereas the Justice here,

if a person

just reflects on it, some people say, well, that's life. Life is cruel. But though we say yes, life is cruel life is, you know, difficult. Life is tragic. We use all these terms, but in the same time, that's not the way we feel it should be.

That's not the way we feel it should be. And that's why we make laws. Because if we were just to say, okay, life is cruel. Just go for it. every man for himself, right? Then it's the law of the jungle, then it's the law of the jungle, the strongest survive, right survival of the fittest, you happen to be big

200 pounds, six foot four, then you can get whatever you need. Anybody who is smaller than you, you bonk them over the head, take their property, whatever this is how it is. That's how it functions in the jungle. But so even though you keep saying yes, life is cruel, that's not the way you like it. So you do try to set up laws to stop the big people from doing these things. Right. So there, there is some justice. So you that's the science is to tell us really, that obviously, there has to be

justice on a great higher plane. Because if we find it necessary, we in our own simplicity, find it necessary to try to establish all of these systems to make things just to ourselves, as just as we can surely a lot more knowledgeable, more great, who created everything is going to be just so justice will prevail. So this is what

the individual is called to reflect on.

Allah created him, and he can bring him back. His expression here is actually an expression of this belief. He said, a comforter.

Have you disbelieved,

though, in his statement,

that I don't believe that the final hour is coming?

I don't believe the final hour is coming.

This is not necessarily a statement of this belief in a law.

Right.

This may, we may say, this is an element of sheer care.

Because

one of the laws, qualities is being denied here, he has said is that he would bring things back and you're denying it, you know, but it's not actually the denial of a law himself directly. But in the end,

really, all of these things are interrelated.

So the individual says to him, Have you disbelieved in the creator? Because if he said that he's going to bring you back? And you say, No, I'm not coming back, then really, in the end you have disbelieved in him, because had you believed in him, you would have accepted it.

So this is why actually, some scholars took the position that shirk every form of shirk is this belief, and every form of this belief is

the equivalent. There's shirk in it one way or another, no other scholars held otherwise that that there's general states of disbelief and specific underweight or some states which involve ship, others may not. Anyway, that's as far as we're going to be going. We'll continue the arguments of the poor companion in our next session in sha Allah. Are there any questions you would like to raise concerning verses 32 through 37, recovering a lot more verses now because these are shorter, and the story is told,

you know, over a few of these short verses, before we were going virtually one verse at a time

Because the information was

much more deep in greater depth here, Ally's expressing the story and very briefly. So do you have any questions?

But according to the professor in they don't link it to sewer? No, they link it to source of fat, the source of fat there are some narrations to indicate that it was about

this Abu Salah, and his brother, a last word.

You mentioned about a prohibition or

is it specifically for

an expensive property which in today's world can be used as a

Christian?

Okay, our brothers question is whether we take gold and silver as being what is specifically prohibited?

Or do we take the principle of golden silver being

the symbols of wealth and

position, etc. So where we have other types of

cutlery and crockery, which may be from

special forms of glass? Or maybe I don't know if people drink out of aluminum and aluminum, but

crystals, yeah, Crystal glasses, or, you know, you have some other metals, which are, you know, platinum. So that's what I mean, platinum? I mean, I don't know, but anyways, you get from Platinum cups. But I'm just saying that. I mean, do we take the principle? Or do we take what was specifically prohibited by the Prophet Moses, Allah?

Well, the general position held by the majority of the scholars is that it's what is specific of Moses, Allah, He is specifically prohibited these things. If it was a general principle, then he would have said something to give us its generality, you know, and the role of golden silver in terms of currency is very clear.

No, it's still there. I mean, though, they've circulating our bits and pieces of paper with promissory notes, right. But at the bottom of it all, they're still the gold standard is there gold and silver still remains, you know, so

the promises sell them privately that in specifics, and this is specifically for men, you know, because of the product, the consequences in terms of taking it out of circulation, and also the jealousy which can come out of people seeing others utilizing this valuable metal, you know, just to ornament themselves. Okay, go ahead.

A person who can go and buy Vietnamese to buy a Mercedes, according to Microsoft, now, the one who can buy most of these can still live in a

work environment that will draw them in and drive them into arrogancy. To go.

We are brothers question concerning, but actually, when we say live within your means, it means that you don't

try to live beyond your means that your economics only permits you to do this, this particular thing, to rent a home, instead of buying one, to buy a used car, instead of buying a new car, this what your means allows you. So to live within your means means don't go and try to buy a home, which which now involves you getting involved in Haram, or to buy a new car, you know, because you're live trying to live out of your means. And that's what happens really, with the credit card

society where people are encouraged to spend beyond the use of a card, you know, just as long as you pay it up, you know, eventually, we've got you with the interest and everything else. But you know, you have this card you can buy beyond your means you don't have the money, you can buy it with this card. So you find many, many people today living beyond their means, you know, even here actually in this country, and a one might think that well, you know, well, the people have a lot of money they do. There's a lot of money in the country, but many, many people here do live beyond their means. You know, you'll see them in, you know, living in some parts of the city, you know, where the

buildings are. But outside, you know, there's a Rolls Royce sitting outside there, you see, that, you know, was that status, so, when he drives around in his Rolls Royce, you know, he feels good, he goes back home to you know, so, so but they they will be allowed they can go to the bank, you know, as a local you can get

loans as long as you're local, you're good for it. So people will live beyond their means. And many, many people are in that state that have many problems because of it. But But what what we're talking about

okay. So this this is the other element, this this other element now, in terms of whether you become a spendthrift, whether you become whether you're squandering your wealth, is it because that's the point now that becomes evil, you're, you're, you're buying things that you really don't need.

Which so it becomes and you're just, you know, buying many of them, you may have 15, cars, you can only drive one you know, things like this, where you're just you're going to you're just squandering your wealth. And the law describes those who squander their wealth as being brands, one of the devils in Elmo ballerina can work wanna shout in, you know, those who squander their wealth and the brethren of the devils. So it is not something Islam doesn't permit this, it forbids it. But now, if a person for example, in terms of the level of wealth that they have, they can afford to buy a Rolls Royce,

right? They buy a Rolls Royce, that's their car, you know, they're the head of a whatever, they're billionaires, whatever, that's the car that they can afford to have it, it provides regular service for them, it does the job well, for them, they're happy with it, no problem. You know, at the same time, from his wealth he gives, you know, is giving out in charity left and right, and so on, so on. So there is no harm, you know, Islam doesn't say No, he can't have that rolls, right? Because there's rules was just forbidden to Muslims. No, no, no, no. But as long as he is giving, what is required is the car from his wealth is giving in charity is doing the other things, then for him

because he can afford, you know, the top of the line, there is no harm.

But when he gets 10 of them, this is where we say okay, no, something wrong here now, because you can only drive one, right, what do you stand for? And this is where he becomes squandering. So he can afford, you know, yes, he could have gotten, you know, a small bungalow, but he can afford a palace, you know, but he's still doing all of the other things. So, he gets a bigger place, and I mean, but how does he use that place? Now, this is what again, of course, once he gets a place like that, then there is some, you know, trial involved here. If he if he squanders his wealth in it, then it becomes a fitna, for him, it becomes a sort of punishment for him. But if he invites people

in, he invites the poor in from time to time, you know, that they, you know, serves them, you know, you have some people like that, who are well to do, and they will make an effort to deal with the common people and include them in some of them in their gatherings, you know, and serve them like this. And, you know, this is something greatly pleasing to Allah.

So, I mean, it's a part of the general test, as it says, you know, that the wealth of children all this is a part of the test of this life anyway. I mean, how we use it, and it goes back again, to our intentions. If we're using it to make a show, even if it's only one, then it becomes harmful to us. But if we're getting good things, because they serve us, well, you know, that is the nature of our position, our job, etc, etc. And we're not doing it, you don't feel proud about it, when we utilize it, etc. We don't look down on other people, etc, then it isn't of harm to us.

Sharla we'll take one more question.

First.

Okay, brothers question. Why would a law make the story hypothetical?

Right, as opposed to description of two real individuals in a while, because he's put so much detail in the story.

Well,

the point of why, if Allah chose to do it, chose to do it correctly. We can't go into why is really, I mean, the reality is that we don't know for certain was it about to real individuals, or was it hypothetical if it's hypothetical

What we know is that the laws, whatever stories, the laws mix in the Quran, he says his customers will have this truth, you know, so there's truth here. But the truth can be relating to the principles involved, and not necessarily the individuals involved, right? And then that doesn't become an untruth, because he's not claiming that it's somebody which isn't.

And he's saying, look at the example of this. So is put it in that kind of a category. So it is quite legitimate that if Allah chose to make it hypothetical that it could be, and for it to be specific, actually, those who took the position that specific se, they opened another door, you know, of, of issues, which ones who is it actually referring to, as actually, when you go back to Mufasa is a whole list of them. And really, nobody can establish, though that the majority may favor the story of Abu Salah. Really, there is no clear evidence to

insist that that's really who it is referring to,

is actually were destroyed, as described

in the history.

Well, okay, but the question is, you know, the rest of the story as it describes what happened to the other individual is gardens etc. You know, do we know that of the story of a last word that I am? I don't have any evidence for, so I cannot speak on. But what I would say though, is that had it been a perfect match, then they would have had a very strong case. And what I see of the professor been talking about it is not that strong a case really.

I mean, there are similarities but it's not a case all the way down the line shala So stop here in sha Allah Subhana Allah home humbucker shadow Allah Allah and and stop Furukawa to bhulekh we do have some CDs, which are our CDs

here,

which we encourage you to copy yourselves and distribute.

One CD it's called how priests and preachers entered Islam. It says with the use of estis, a Texan

preacher, televangelists type who converted to Islam. And at the time of his conversion, a Catholic priest converted along with him.

And he has brought the story here this is quite good. We also have another

CD these are actually vcds means you play it you can play it on a video machine.

That is a CD machine. Does Islam equal terrorism This is also use of so speaking in a lot of times where this becomes a big issue. He has handled it quite funnily. And you know, as a Western Texan preacher would handle it great. Former preacher is done quite a good job. And there's also the In Search of inner peace in the VCD format available it presents

Islam at the end of the story, starting with human beings search for inner peace, so we have copies of them available.