Tafseer – Surah Al-Kahf 18

Bilal Philips

Channel: Bilal Philips

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Topics: Tafsir

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© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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hamdu Lillah

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wa salatu salam ala rasulillah operates due to a law and Milan's Peace and blessings when the last messenger of Allah sallallahu alayhi wa sallam.

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In our previous session,

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we began to look at the circumstances of people on the Day of Judgment.

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In verses 46 and 47,

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we

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looked at

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the statements of last month, Allah

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with regards, and this is following the parables concerning people of this life, and people of the next

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people whose wealth has caused them to lose track of the purpose of this life, and who have forgotten allow or

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deny allows existence.

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Allah then goes on to point out that the world This was in 46, that they have gathered, is of no real value, it might benefit them to some degree in this life. And even that benefit is limited, not continual.

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But that what really benefits from this life in the next is righteous deeds.

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And in 47, Allah began to describe the events of the day of judgment, and this is only some of them there are many others described throughout the Quran.

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Those events concerning the shifting of the mountains, a lot began with that we said this is the most outstanding feature on the earth. It's great mountains that we consider to be so solid and so firm, that a law begins by describing them as being as shifting as moving as becoming soft in their appearance like fluffed wool

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and eventually disappearing and the earth becoming flat and level playing.

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And

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at that point, people will be gathered, the resurrection will take place and people will be gathered in the plane

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on the earth which has been leveled, sometimes described as like a flat loaf of bread. That is our bread. And

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Allah rebukes those who claimed that they wouldn't be returned that they will not have to come back to face judgment.

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He reviewed them

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saying describing first, that they've come back as they were created.

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Oh, no, that is get that yet. Right. Okay, just we went up as far as the fact that they would be gathered together and none would escape the gathering.

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Before going into 48 to a law continues to describe how people are gathered.

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Somebody had asked about the Hadith I mentioned concerning the hornless RAMs, and the horn Rams that they will be brought back and the horn ram which defeated or not the hornless Ram off the mountain would get knocked off the mountain by the pointless Ram. They I mentioned it was a hadith it's founded Sahih Muslim for those who wanted to follow that particular Hadith, in volume four as of the English Hadees number six to five to

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the head is the statement of the Hadith. One of the narrations from our work is that you will return rights to their owners. You all will return rights to their owners on the Day of Resurrection, until retaliation will be given to the hornless Ram from the horn Ram.

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Going on to verse 48. For Urdu and Arabic, Safa locka, una cama hola panakam Allah Mara, Belgium to

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Allah Kumar ADA

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and they will be presented before your Lord in rose. And he will say, indeed you have come to me in the same way that I first created you. But you claimed that I had not set a time for us to meet.

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So after describing the gathering

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and the flattening of the earth,

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a lot begins

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Describe how human beings will be presented to him or do an hour because of and they will be presented before your Lord and Rose, which means that they will be lined up before a law for judgment.

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However,

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though that presentation

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of for judgment will be an open presentation before all of creation.

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This is only in the case of the disbelievers.

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For the true believers, a law will take them aside.

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And he will be alone with them identifying their sins.

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And they will admit their sins to such a degree, that the individual believer having seen all of his sins or her sins, will feel that for sure they will be destroyed, that they have lost. They weren't aware of so many things, all of it recorded.

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And at that point,

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a loss Allah will say to them,

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to her alayka freedonia, Juana Alfredo, her laka and yo I've hidden them, for you in the world. And today, I forgive you for them.

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I've hidden them for you in the world and this world these sins were hidden from people and sent to China known only to a loss medalla. And for the believer, in the next life, Allah will forgive them those sins, they will not be exposed to the creatures of the earth, as will be the case for the non believers.

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Now, following that,

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the criminals, the evil ones, those who deny the messengers and rebelled against the Lord will hottie will be brought forth in chains as they're brought before last month Allah

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baton magery mina Yama is in macabre Nina Phil Assad, sala de Lune

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will cut Iran we can share with you.

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And you will see the criminals on that day bound in chains, their garments of pitch, and their face faces covered by fire.

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And the almighty explained elsewhere concerning the presentation of the creatures before their Lord.

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And what will be set to them is in Surah Hood,

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verses 18 and 19. And who does more wrong than he who invents a lie against a law. Such will be brought before their Lord and witnesses will say these are the ones who lie it against their Lord. No doubt the curse of a lie is on the wrong doors, who hinder others from the path of a law and seeking it crookedness while disbelieving in the hereafter.

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And due to the severity of the terror of that day,

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the nations and the people of the nations will fall to their knees, when they're called forth to give account,

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like a person on death row. When he is called his time has come his knees buckle, he falls down on his knees. You find it so in Joshua verse 28. A lot saying there and you will see each nation humbled to their knees. Each nation will be called to its record. This day, you will be rewarded for what you used to do.

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A lot goes on to say look at the Gita Muna karma holla panakam Allah Mara,

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indeed, you have come to me in the same way that I first created you. So Allah will rebuke those who deny the Hereafter, and reprimand them before all of creation,

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saying, indeed you have come to me in the same way that I first created you after all the pomp and the glory, all the greatness that you thought you had, you were brought back before a law as you were first created, without wealth, clothes or anything.

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And in the Arabic last month, Allah uses law called the Muna.

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You have come to me

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using a past tense,

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though he's speaking about the future. And this is used in many places in the Quran, in order to emphasize the certainty of what is going to take place. So it speaks about the future using the past

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People, as we said, will return to Him as He first created them even body parts which are lost in this life for one reason or another, whether it's circumcision or whatever.

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This will all come back you come back before law uncircumcised as far as lm said, mankind will be gathered barefooted naked and uncircumcised.

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to

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fatten or rotten verla.

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When I show her the prophet SAW Selim sets say that she asked or messenger along with men and women stare at each other, you know, because of course in this life is haram, no people are closed. So is not going to create a situation

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the prophet SAW Selim said oh Aisha the situation will be too scary for that to be of any importance to them, um, Russia, I mean, I and and what

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you him home back, alarm, Russia, I mean, I you him back. The situation will be too scary for that to be of any importance to them.

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So we will be brought back completely naked.

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And the first person who will be closed from South Salem has given us information, detailed information about that day, the first person who will be closed. Of course everybody here is ready to say Prophet Mohammed says Allah, but it's not

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problems. I seldom deliver a sermon and he said, Oh, people allow an assembly you barefooted, naked and non circumcised.

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And he quoted the verse from the Quran. As I created you the first time I will repeat it promised binding on myself, and the first person will be closed on the Day of Resurrection will be Prophet Ibrahim.

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Prophet Ibrahim will be the first to be closed by scholars different as to why Prophet Abraham will be the first to be growth. Some suggested that it was because he feared alarm more than anyone. So his clothing was hastened

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to put his heart at rest.

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Responsible as it is narrated that he was the first to wear pants under his clothing, while praying in order to exaggerate the covering of his private parts, and to ensure that his privates would not touch his places of prayer. So he was rewarded by being the first covered on the Day of Resurrection. It is also possible that those who threw him in the fire stripped him of his clothing in front of people, as was done to those to be killed. So he was rewarded with being the first to be closed on the near resurrection before all the witnesses. And this, according to

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some of the scholars anyway,

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is the best explanation.

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There are some authentic texts which indicate that people will be resurrected with clothing on so though we have these clear text indicating that they will be naked, and Abraham will be the first to be covered.

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We have a text from the prophet SAW Selim narrated by Abu Seidel hoodie

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when he was on his deathbed, because he called for new clothes to be put on.

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And he told the people around him that he heard about us and them said, in

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your bathroom, Fifi Abbey olatuja movie ha, indeed the dead will be resurrected in the clothes in which they die.

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Imam and Bay hockey, he resolved the apparent conflict between these from three perspectives. One that the claws will disintegrate after they stand up from their graves. So they will be naked at the place of assembly, then they will be closed in the claws of paradise.

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So the time of initial resurrection, they're coming up with clothes on but then this will disintegrate. The second explanation was that when the prophets the truthful righteous, then goes after them. According to the ranks are closed. Each person will wear clothes like those in which he died.

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And then the clothing that they do they are resurrected naked as the professor some standards and periods from last medalla statements and then they when their clothes the clothing that they will be getting will be the clothing that they were buried in. Then they will enter Paradise and they will wear the clothes of paradise. The third explanation that the meaning of clothes here refers to their deeds.

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The meaning of clothes here refers to their deeds, that is they will be resurrected in good or evil deeds that they were doing when they died. Almighty Allah had said when he basswood taqwa Delica hiren

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The clothing of piety is better. That's a surah Allah verse 26 and jabiru he had narrated from the sound that he said.

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You Basu kulu abdon. Allah Mamata LA, every slave will be resurrected doing whatever deeds he died doing.

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And in a bus he said a man was standing at arafah he fell from his horse.

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And he trampled him. The promise I send them said bathed him with water and lotus leaves,

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shroud him into in his two garments, and do not put perfume on him nor cover his head, for he will be resurrected on the Day of Resurrection, reciting the Tobia.

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So he's bringing this as evidence that the intent of clothing here was in reference to deeds as opposed to the actual physical clothing. This was the path of the understanding.

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He went on to say on behalf they went on to say it should not be understood that the slave will be resurrected in the clothing in which he was shrouded in or in which he died. He resurrected in the state of his faith or, or disbelief, his certainty or doubt, in which he died, and during the deeds he was doing at the time of his death. This is indicated by the following narration from the light and armor, which he related as the last messenger said, if a law wishes to punish people, whoever is among them will also be afflicted by the punishment, then he will resurrect, then they will be resurrected according to their deeds.

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If Allah wishes to punish the people, whoever is among them will also be afflicted by the punishment meaning if there are righteous people amongst them, they will also be subject to that punishment. However, they will be resurrected according to their needs.

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And that isn't the last word. He related to the last element also said on the Day of Resurrection, the sun will come so close to people that it will be like the distance of a mile.

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They will be submerged in sweat according to their deeds, some up to their knees, some up to their waists, and some will have a bridle of sweat. Ross saying this, he pointed his hand towards his mouth.

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A lot goes on to say balance. I'm Tom and Lana janela Kumar ADA, then the disbelievers will be further humiliated by being told, but you claim that I had not set a time for us to meet. That is you denied that deeds would be judged on a lot of promise than one that they would. Now you have seen it and know that your claim was false.

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Then the last one to Allah and verse 49. goes on to describe the

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receipt of the books

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for the judgment. He said, Well, we'll do Ankita boo, boo Judy Mina, mushy Tina Murphy waiuku Luna, a Latina Manhattan key tabula rasa, Allah Kabira in Sahaja, what do you do mommy Lu? How did Ah, well, I have limra buka hada. When the book will be placed in their hands, and you will see the criminals fearful of what is in it. They will say woe to us. What kind of book is this, in which everything small and big discounted?

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They will find all that they did presented before them, and your Lord is not unjust to anyone.

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In this verse, Allah continues to describe the some of the events of the day of judgment, after people have been resurrected and lined up in rows before him for judgment. And we know that really in the Quran. Allah

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describes elements of the day of judgment in different places, and he repeats them in different ways.

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Each time that they are mentioned, different aspects are referred to to give us an overall picture, rather than giving it to us, like one chapter of the Quran called, for example, your monkey ama. You know, that's how we get books. We find all of the information there in that one chapter, done, finish.

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But in order for us to be constantly reminded about it, that it should be connected to everything that we do. Everything that we are obliged to do in Islam is connected with the Day of Judgment. So a law while talking about

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about all of the other subjects of the crime

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continually brings us back to the issue of the Day of Resurrection. And

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also, some might find it strange, actually non Muslims, sometimes reading the Koran,

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when they see the way that the topics shift,

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we're talking about the people

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and the garden,

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then we shifted over to the resurrection. Then after this, we are shifting over to a law telling the angels to bow. And after that, you know, going into another topic and another topic we find the core and shifting from topic to topic. Sometimes non Muslims in analyzing the Quran, have claimed that it's confusing.

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You know,

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it doesn't follow the pattern of a book, they're used to reading a book where you begin, characters are introduced, storyline is developed climax, then, you know, tapering off to your conclusions, etc. That's the norm. And we can find that, for example, in Surah. Yusuf basically that surah does follow that pattern, but it's only a surah. And still, even though it follows that pattern in general, there are things popping in at different points in the story.

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So how do we explain to them why is it like this? I mean, for them, it's just that mom is almost confused. You know, he didn't know what to write about. And it just wrote about everything that came to his head. Well, actually, the point is that the Quran is a Quran, Quran, which is a recitation, something which has been recited to us, our last month that Allah is speaking to us addressing us. And if we observe how people speak, do we speak like books that we write,

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you find a person sitting down and telling you a whole story, I mean, unless you're telling a kid a story, but the norm when we sit down to talk, we don't talk like books,

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we start talking about something that we may shift to something else, and we shift to something else. And you know, we move around and and if we have a general idea we tried to get across, we might repeat it, you know, in different points as you're talking to people. So what is happening is that the client is talking to us directly. So he talks to us the way we talk.

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Our ideas are shifting, but there is a main theme, because when we sit down to talk to people, most often we have something basic, something sent central that we want to try to get across.

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And

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in order to get that basic and that central idea across.

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We express whatever we're talking about, even though we might shift the topic we express it within those topics. And if we understand what is the main theme of the Quran, then everything gets linked together.

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The main theme of the Quran

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or we could say, the focus of the Quran is on human beings. It's all about humankind,

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humankind, in their relationship to a law, in their relationship to other human beings around them and the world in which they live.

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So whenever a law speaks about somewhere or another, it is related back to us, as human beings, some guidance, some information is being given to us in how we should relate to a loss to our Creator, how we should communicate and deal with other human beings around us in this world. And the world in which we live, what we should take from this world.

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From the history that we have collected from the signs of the lies left in the creation.

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All of this is geared towards developing the individual. So the theme is really guidance for human beings.

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We keep that in mind, then all of the switching and changing of topics all come together.

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Because no matter where the topics go, that essential message is there.

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So Allah continues, it's only a couple of verses that he deals with the issue of resurrection here then he switches but will the Al Kitab.

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Then the book will be placed in their hands, meaning that the books of deeds will be distributed among people, some receiving it in the right hands and others in the left hands.

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But the law said the book

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How did we go from the book to books

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Well, the term book here the book Al Kitab, is looked at as really a class, the class of books which which which records the deeds.

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He's not talking about an individual book. But the category of all these books come together into one category, the category of the recorded deeds.

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So a lot of refers with as the book.

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And he says, for example, in Orland, Park, verses seven to 12, then as for him will be given his Record in his right hand, he will, he will, surely, he surely will receive an easy reckoning, and he will return to his family enjoy.

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But whoever is given his Record behind his back, he will invoke for his destruction, and he will enter blazing fire, and made to taste It's burning. And in Surah, Al hopko, Allah says there, but as for him will be given his Record in his left hand, he will say, I wish that I had not been given my record, and that I had not ever known how my account was.

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So, the books will be distributed,

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some in the right hands, and some in the left hands and those people who are attacking the Quran for contradictions, as contradictions 1000s of contradictions have been shown in the Bible, in order to try to respond to this, you know, missionaries have made an effort to find contradictions in the Quran, because Allah challenges people to find contradictions in the grand right. So they say here is a contradiction. In one place, it says, they received the book of these, in the left hand, the bad people, to criminals, and another place it says they receive it behind the backs.

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Do they receive it in the left hand? Or do they receive it behind their backs? See, they've tried to find the contradiction here. But what is the solution for that resemble?

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What is the solution? Is there a contradiction here?

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they're receiving it in the left hand behind their backs.

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Very simple solutions, not complicated. But the receipt will be in their left hand but behind their backs.

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They will try to hide

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from it, they don't want to receive it. So it's not going in the right hand, it has to go in the left hand so they try to put their hand this won't come to them. But no, it's getting coming to them anyway in the left hand, but behind their backs.

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And in short, this law says there

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is a son in law who thought you know who fear Allah.

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Allah who Yama chiamata Kitab and yokomen Shura are fast in every person's deeds to his neck.

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On the Day of Resurrection, I will bring out a book for him, which you will find wide open, you will be told read your book, you are sufficient as a reckoner against yourself today. So each person will see his or her needs

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and they will be able to judge themselves.

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This is the complete list is the expression of the completeness of allows justice, we will all know where we are headed. We will know that we put ourselves wherever we have ended, we will know that if we're going towards paradise, it is by the grace of Allah, in spite of what we have done. And if we're going to hell, we will know that we're going to hell because of what we have chosen in spite of the options we had not to go there.

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So a lot goes on to say what Amina mushrikeen Tina Murphy, and you will see the criminals fearful of what is in it means that the people will see the disbelievers afraid about the exposure of the evil records in their books, because they know what they have done.

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For the evil person for the believers

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may or

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may not know thinking that they have tried to do the best they could they which is in their books

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and comes as a surprise to them.

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But it is believed it's no surprise because they know

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what they did. Even before the books are brought.

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And they will say as a lot goes on to say way of poo in a way Latina Manhattan kitabi la vie de Rosario rotten Malacca de la in LA

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and they will say well to us what kind of book is this in which everything small and biggest counted.

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Nothing

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escapes the count and small and big here. Refer to

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Major and Minor sins small sins, minor sins and the big referring to the major sins of course scholars in terms of defining what is a major sin they have different you'll find different opinions

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relative to different scholars.

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Problems SLM has made reference to several movie caught seven destructive sins.

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But that in itself does not represent the totality of what we would call the major sins. In fact, some scholars have written books on Al Qaeda,

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the whole tax on it.

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Anyway, what we can note here is that the law mentions here these people are quotes these people are saying that everything small and big is counted normally would say big and small, the big and even the small.

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But they start with the small then go on to the big

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and

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a lot of times Allah had said, and certainly sir,

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intestine a book about you know, Martin honan who McAfee rongkhun sejati Come on. Come MacAllan kuriyama Karima if you avoid the major sins which you have been forbidden to do, I will absolve you from your small sins and admit you into a noble entrance into paradise. So relative to the major and minor.

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Allah has promised that if we avoid major sins, that he will forgive us our minor sins.

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However, still the issue of why the minor mentioned before the major some scholars have pointed out

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Mr. machete himself pointed out that the mention of the minor sins before the major implies that we need to take care regarding them to expect to take special care regarding the minor sins.

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The sins which we consider it's so small, they're minor.

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It's only listening to music.

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And the music doesn't really create major

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families smoking a cigarette, you know, there's a bunch of little sins absolutely shaking hands of women. And a lot of shaking their hands we're not kissing or hugging and you know, the Haram clearly around but this is a small one.

00:32:45--> 00:32:49

We have a variety of things. You know, Samia, a white light,

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

meaning a small light.

00:32:54--> 00:33:07

We have a variety of these things that we we disregard, we count them as small sins, minor sins, you know, nothing worth jumping up and down about

00:33:09--> 00:33:10

even for example,

00:33:11--> 00:33:20

wearing for men, because we always talk about a job of women wearing one's garments above one's ankles,

00:33:21--> 00:33:35

you know, minor. Usually, if somebody mentions this, people say, hey, people are being killed in Kashmir, in Chechnya. You know, in Iraq, you're talking about wearing your pants above your ankles. You know,

00:33:36--> 00:33:40

this is such an insignificant than pointless thing to talk about.

00:33:41--> 00:33:42

But the prophet SAW Selim said,

00:33:44--> 00:33:45

anything not?

00:33:46--> 00:33:56

What is below the ankles is in the hellfire. So if it is so small, why did the prophet SAW Selim put such a big thing on it?

00:33:58--> 00:34:03

And the reality is, if we're not able to deal with the very small things,

00:34:05--> 00:34:11

these very small things, we can't deal with them, then for sure, the real big things, we won't be able to deal with it.

00:34:12--> 00:34:16

Because the small things are easy to say they're simple, it's minor, you know.

00:34:17--> 00:34:34

But the reality is when you go and look at these small things, whether it's giving up music, giving up cigarettes, you know, wearing your pants, below your ankles, all of these small things, when you actually come down to actually giving it up. Then you find out how tough it really is.

00:34:36--> 00:34:39

And then that tells us something about the big things,

00:34:41--> 00:34:44

those big things that we are doing,

00:34:45--> 00:34:56

to try and do these big things. But for sure, if we look into these big things, we will find that the quality of the big things is deficient. It is poor,

00:34:57--> 00:34:59

it's questionable where it is whether it is even acceptable to

00:35:00--> 00:35:02

Law. Yes, we're praying five times a day.

00:35:03--> 00:35:14

We are praying five times a day. But then we look at the each Salah that we were making, how we make it, we can't even remember what. So as we read after Fatiha in it,

00:35:15--> 00:35:28

you know, where is the consciousness when the prophet SAW Selim, it said that when a person prays, only a fifth of his prayer may go up to a law, only a 10th may go up to a lot, some people pray and nothing goes up to Allah, nothing is recorded for them.

00:35:31--> 00:35:36

So if that is the case, we go back and we look through all of the other big things.

00:35:37--> 00:35:40

We find them consistently

00:35:44--> 00:35:47

incomplete, weak,

00:35:48--> 00:36:00

ritualistic, we do the external Oh, yes, we're fulfilled. Yes, we did pray five times a day. But those prayers which are of no value, then what is the point of saying we prayed five times a day?

00:36:02--> 00:36:14

You know, we fasted in Ramadan, we talked about this every Ramadan, we talked about it, but what kind of fast did we find in Ramadan? We gained 10 kilos. You know, Tara, we were half asleep.

00:36:15--> 00:36:25

You know, we went through the motions. Yes, we did. We did with her. You know, we did fast. But physically, yes. But spiritually, did we

00:36:26--> 00:37:13

improve at the end of Ramadan? Do we feel ourselves better people when we were when we went in? Or is it we're back to where we were, the next year comes along, we're starting back as if we just started back from the same place we started last year. Same problems, same issues, same spiritual, emotional, psychological, you know, deficiencies, same this. So then what was the point of that first, and so on and so forth through the various major acts. So that's reality. If we can't deal with the little deeds, the minor ones, then reality is that we will not be dealing properly with the big ones. That's the reality, you will not find the person doing the big ones. Right, complete their

00:37:14--> 00:37:30

hamdulillah 90% 100% we say command is for a lot medalla. So less than 190% 90% on the major. And then in the minor things there. 10% 15% No.

00:37:32--> 00:37:39

It is training in the small things that gives us the strength to do the big things correctly.

00:37:40--> 00:37:48

Solomon said, beware of the scoring sins. He outcome, one Mahabharata Zulu, or Maha karate Zulu.

00:37:50--> 00:38:11

Beware of the scorn sins that are like a people who come in the middle of the valley. Each of the people in the group go out to different parts of the valley and bring back twigs. With these small twigs, they're able to make a bonfire and cook their bread properly welcomed.

00:38:13--> 00:38:23

So, whenever a door of scorn sins is taken by them, prompts are seldom said they destroy him.

00:38:24--> 00:38:27

In the Mahabharata is an OB Mata, you have

00:38:29--> 00:38:30

to lick

00:38:31--> 00:38:34

whenever the doer of scoring sins is taken by them,

00:38:36--> 00:38:37

is addicted to them.

00:38:38--> 00:38:39

He can't let them go.

00:38:41--> 00:38:42

They destroy him.

00:38:44--> 00:38:45

So

00:38:47--> 00:38:57

Allah refers to the minor sins before the major sins as a reminder to us not to consider anything too small to do.

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

Mama Shirky made a note here he said that this verse indicates that this believers are required to follow secondary issues of the Sharia, because they will find in their books of these minor sins counted against them. If they were not required to follow the law, they would not have been recorded in their books of deeds.

00:39:21--> 00:39:26

That normally we consider this is an issue considering the disbelievers

00:39:27--> 00:39:29

is it that they are required

00:39:31--> 00:39:40

to accept our heat and then everything else follows or are they required not to do the other things whether it is

00:39:42--> 00:39:47

abandoning alcohol, not telling lies, all of the other

00:39:48--> 00:39:59

issues of the Sharia which are secondary to the primary five pillars of Islam, six pillars of Eman what comes after them we could sell on the secondary issues, but there are also

00:40:00--> 00:40:17

acquired, this is implied that they're also required. Why? Because those things which we may consider secondary issues, which have to do with our social dealings, these things we know inside ourselves to be right and wrong.

00:40:18--> 00:40:27

Alliance imprinted this in our souls, he has given us a consciousness of corruption, and a consciousness of righteousness, we have that already.

00:40:29--> 00:40:56

So all of those so called secondary issues, these are all things, which we already know, they are just outline, recorded, made very obvious to us, but we have already accepted them in our hearts as being evil and as being good. And that's why Allah refers to the good things as the maruf and the evil things as the

00:40:57--> 00:41:00

power of being those things which are known.

00:41:01--> 00:41:06

And the Moncure being those things, which are universally rejected.

00:41:07--> 00:41:11

Everybody knows inside himself or herself. It's not right.

00:41:12--> 00:41:30

So the disbelievers are not excused. They will be held accountable for whatever corruption they're involved in, though the biggest issue of course, is their head. It doesn't absolve them the fact that they haven't accepted that or whatever, it doesn't absolve them for the other issues.

00:41:32--> 00:41:50

What you do Miami Newhall de la they will find all that they did presented before them meaning that they will find the consequence of the deeds completely preserved and counted against them. Will I have limra buka hada. And your Lord is not unjust to anyone.

00:41:51--> 00:41:58

This statement will I have the murabaha is an expression of the completeness of a law of justice.

00:42:00--> 00:42:21

He will not increase the number of evil deeds of any sinner by even one nor will he decrease the number of good deeds of any righteous person by one everybody will get exactly what is their job. He is absolutely just

00:42:23--> 00:42:26

and as I mentioned in Surah Taha verse 112

00:42:27--> 00:42:34

for my arm Elmina Swanee hottie min for like half a lumen Walla

00:42:35--> 00:42:46

and whoever does righteous deeds, while he is a believer, then he will have no fear of injustice or any curtailment of his reward.

00:42:50--> 00:42:55

Check on this I mean, he mentioned that this verse contains

00:42:57--> 00:43:05

what may be recalled referred to as a negated attribute of Allah, wa ally of limerock buka hada.

00:43:06--> 00:43:13

Your Lord is not unjust to anyone something is negated here. injustice is negated from Allah tala.

00:43:14--> 00:43:20

Most of the descriptions that Allah gives of himself are positive and affirmative

00:43:22--> 00:43:26

attributes life knowledge, ability, love etc.

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

But there are a few attributes which are

00:43:33--> 00:43:37

involved negation of certain qualities from a loss of my data

00:43:38--> 00:43:43

and belief in them as we are required to believe in the

00:43:45--> 00:43:49

Beautiful Names of Allah Subhana Allah, and his attributes are required to believe in them.

00:43:50--> 00:43:54

We're also required to believe in the ones which are negated

00:43:57--> 00:44:04

in one way that the attribute which is negated we also have to negate from our last dollar.

00:44:05--> 00:44:14

And while negating its opposite, negating the attribute we have to also affirm its opposite.

00:44:16--> 00:44:21

Meaning that when a law negates injustice from himself,

00:44:22--> 00:44:25

right, he is affirming what

00:44:26--> 00:44:38

is affirming justice to himself. So it's not enough just to negate the injustice, but one must also affirm the justice.

00:44:39--> 00:44:41

Because sometimes,

00:44:43--> 00:44:51

a negation does not necessarily include an affirmation, not every negation.

00:44:53--> 00:44:59

Statement of negation includes an affirmation meaning for example, if once

00:45:01--> 00:45:06

This classroom or this wall or this door? Is not unjust?

00:45:08--> 00:45:10

Does that it firm that the door is just?

00:45:11--> 00:45:24

No, because the quality of injustice is not applicable to the door or throw room. So because it's not applicable then it's opposite is not applicable.

00:45:26--> 00:45:31

So, with regards to last month Allah whatever he has negated.

00:45:33--> 00:45:38

its opposite is applicable. And that's why we must affirm

00:45:39--> 00:45:55

its opposite. Allah mentioned in Surah cough, verse 33, we did not see that along who created the heavens and earth, and was not wearied by their creation is able to give life to the dead. Yes, he surely is Able to do all things.

00:45:57--> 00:46:06

He was not worried by their creation, this is a negated attribute, weariness is negated from a loss,

00:46:07--> 00:46:14

weariness, which is a sign of weakness, you become wary, because you are weak.

00:46:15--> 00:46:19

So, when we negate that,

00:46:21--> 00:46:23

we have to affirm

00:46:24--> 00:46:33

that a law is free from any all weakness, any and all weaknesses, any and all in abilities, anything which would make him weak,

00:46:34--> 00:46:39

less powerful, etc, no His power, His ability doesn't change.

00:46:42--> 00:46:56

So, Allah is not unjust to any of his creatures, meaning he is perfectly just to all of his creatures. There is a philosophical point here

00:46:57--> 00:47:05

that some people held that ally is not unjust. Because

00:47:06--> 00:47:09

injustice was not possible for him.

00:47:12--> 00:47:15

injustice was not possible for him.

00:47:16--> 00:47:24

It is an attribute which could not be applied to him period. And that's why he doesn't oppress anyone.

00:47:27--> 00:47:27

And

00:47:28--> 00:47:32

their argument was that since the creation belongs to Allah created it.

00:47:33--> 00:47:35

However, he deals with it.

00:47:36--> 00:47:49

Since it's his own is correct, there is nothing that can then be considered wrong or unjust with regards to because it says, to do it as he pleases. This was the argument.

00:47:50--> 00:47:53

However, his argument is false.

00:47:54--> 00:47:58

Because a law promised to reward

00:47:59--> 00:48:02

the righteous and punish the sinners.

00:48:04--> 00:48:13

If he rewarded the sinners and punish the righteous, and it's his creation, you can do anything he wishes. What would we say about that?

00:48:17--> 00:48:20

The minimum we could say is there a law didn't live up to his promise.

00:48:22--> 00:49:10

stuff in law as the minimum if he promised that he will reward the righteous and punish the unjust, but then he did the opposite. And at least he didn't live up to his promise. And of course, what comes along with it is injustice. So this line of argument is not really correct. You know, though it has a logic to it. And it sounds quite reasonable. It is not correct. The fact of the matter if we look at the Hadees could see very famous Hadith promises and and said yeah, by de quoting last month, Allah Yeah, a body in the Haram to lilmar. Allah enough See, to obey Nicole Mohan Rama, Allah tala Mo, oh, my servants, indeed are forbidden myself from injustice, and made it forbidden among

00:49:10--> 00:49:13

you. So do not oppress each other.

00:49:15--> 00:49:20

Oh, my servant to be that forbidden myself from injustice, meaning

00:49:22--> 00:49:32

I could have been unjust, but I forbade myself from it. Because if it didn't mean that, then forbidding himself from injustice becomes meaningless, meaningless

00:49:34--> 00:49:39

and becomes meaningless. How can you forgive for yourself from something you can do in the workplace?

00:49:41--> 00:49:55

meaningless. So this, you know, clarifies that, in fact, a law could have but due to the completeness of His justice, he has forbidden himself from that

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

So

00:50:04--> 00:50:05

Allah in telling us

00:50:07--> 00:50:17

that he will not be unjust to anyone also reminds us with regards to dealing with the trials and the calamities of this world.

00:50:20--> 00:50:23

Because as we've mentioned before, time and time again,

00:50:24--> 00:50:26

one of the biggest causes

00:50:27--> 00:50:37

for people to become disbelievers is their inability to grasp the ultimate justice of a loss via data.

00:50:39--> 00:50:50

This is why this verse, you know, you can find this reference to a line or depressing anyone in a variety of other places in the crime expressed in a number of different ways.

00:50:52--> 00:51:10

He keeps stressing this. Why? Because it is key to understanding the trials of this world. A person suffers trials, he can't understand why. That's the big question. People ask, Why? Why me? Why did it have to happen to me?

00:51:11--> 00:51:22

Because he or she can't understand this, then they come to the next thing is to say, the cat via god, this is unfair, this is unjust.

00:51:23--> 00:51:28

And if there is a God, God has to be Justin, there's no justice here. So there can't possibly be a god.

00:51:30--> 00:51:38

This is a common road to disbelief as well as stress is that he is not unjust to anyone.

00:51:39--> 00:51:41

So if people suffer a calamity,

00:51:42--> 00:51:47

we have to believe that either those people deserved it.

00:51:49--> 00:51:55

Right? And Allah says in number place in the Quran that whatever befalls us what your hands have done with your own hands of rot.

00:51:58--> 00:52:05

Or those people are some of those people were righteous people amongst the corrupt people.

00:52:07--> 00:52:09

So for the righteous, it is a trial,

00:52:11--> 00:52:15

a trial to elevate their status of faith.

00:52:17--> 00:52:41

Because this is the nature of trials in the world for the believer that his or her faith increases, withdrawals, Professor Selim was asked, who receives the most jobs in this world, and he said the prophets and those most like them. So if the prophets alayhi wa salam, were the ones who suffered the most trials, then it means trials are actually a good thing. That we tend to look at it as something evil.

00:52:42--> 00:52:44

Not that we long for trials.

00:52:46--> 00:52:53

We shouldn't sell them It also told us don't, you know, pray, ask to meet the enemy.

00:52:55--> 00:53:28

If it comes in comes, don't pray for it. You know, like people get great bone, say, I want to, you know, get out there and kill me a few Jews live things like this statements that they feel they're, you know, ready, puffed up, ready to go fight jihad or whatever. And so they're, you know, asking a lot to bring them on, bring them on, you know, but the reality is when they come on, right, and the trial comes, will they be able to stand? In fact, you end up finding them turning and running. That's reality. So it was us lm said, Don't seek hope, to meet the enemy

00:53:29--> 00:53:36

of Allah is destined it for you then be patient when it comes because that's what's going to be required.

00:53:37--> 00:53:43

Patient patience, the false courage of, you know, calling for the enemy.

00:53:44--> 00:53:49

These to say, they say actions speak louder, and words, right. So

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

the point is that

00:53:55--> 00:54:07

tragedies are for the growth of the individual. When we look at the tragedies around us, we recognize the law does not oppress anyone, no matter how unfair it might seem.

00:54:08--> 00:54:11

A child afflicted with

00:54:12--> 00:54:13

disease,

00:54:16--> 00:54:21

retardation variety thing, you say, what did that child do to deserve this?

00:54:22--> 00:54:23

If you tried to go there,

00:54:25--> 00:54:26

you get lost.

00:54:27--> 00:54:46

What you have to believe, is that, for that child, what happened there was best whether it was best for the child, relative to the child itself, or relative to the parents, as in the case of Prophet Musa. And further when they killed the boy.

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

That was the same thing, isn't it? We say we found that boy killed. Why? Who killed this child?

00:54:55--> 00:54:58

Where's the justice is unfair? is wrong.

00:54:59--> 00:54:59

Evil

00:55:00--> 00:55:03

But Allah removed that child to protect the parents.

00:55:08--> 00:55:11

Basically, we've come to the end of

00:55:12--> 00:55:15

this, this verse, verse 48.

00:55:16--> 00:55:21

So we'll leave the next sort of 49 will leave verse 50

00:55:22--> 00:55:28

and 51, which involve a shift to the next session inshallah.

00:55:30--> 00:55:35

From this point here we can take any questions you have on what we have covered,

00:55:38--> 00:55:39

remembering that

00:55:40--> 00:55:46

what is being discussed, here are some of the signs of the day of judgment

00:55:47--> 00:55:48

and descriptions

00:55:51--> 00:55:53

as reminders to us,

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

of its closeness,

00:55:57--> 00:55:59

that we should keep

00:56:00--> 00:56:09

the resurrection, the judgment in our minds all the time, this is why I lost my dollar through his prophet made

00:56:10--> 00:56:16

believe in the resurrection, the judgment, one of the pillars of faith,

00:56:17--> 00:56:20

without which a person is not a believer.

00:56:21--> 00:56:51

And it is essential for us in both this life, and the next to make a decision, it will determine how our next life will be the degree to which we are able to accept the resurrection and judgment in our hearts, the degree to which we're able to make it real, to go beyond the facts and figures and the information that we have in the Quran and the Sunnah.

00:56:53--> 00:56:53

And

00:56:55--> 00:57:07

rich, the emotional, and spiritual heights that these this information is supposed to produce in us.

00:57:09--> 00:57:10

Any questions?

00:57:16--> 00:57:16

Any

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

private meeting for the believers?

00:57:24--> 00:57:27

Okay, brother asked about verse 48.

00:57:29--> 00:58:15

He thought that I said that this verse applies to this believers. However, that's not the case. It applies to both the believers and the disbelievers. I mean, they will all be presented because everybody is brought up. But in the course of the judgment itself, their judgment, their account will not be done openly, say this believers, were now There, there. But you claim that I had not set a time for us to meet who's claiming this. This is obviously the disbelievers now that delivers gummies. So this element of the verse points to us that this is in reference to those who are being told you're coming back as you were first created, coming back without the wealth, the money, the

00:58:15--> 00:58:19

power, and all the things that you are so pompous about in this world, you coming back without it.

00:58:21--> 00:58:45

This is not a statement directed to the believers, but the first part they will be presented before your Lord. This is everybody. Everybody will be brought up before but the actual judgment the disbelievers will be openly judged. This will be part of their humiliation on that day and allow and humiliate them. Whereas the believers will be spared the humiliation. So they will be taken aside by law, their deeds

00:58:47--> 00:58:59

dictated to them and they will admit these deeds we said, you know, until the person will fear that they will be destroyed. And then Allah will say as we hit them from you in this life, we will forgive them

00:59:00--> 00:59:03

from you or for you in this next

00:59:05--> 00:59:20

reference, or that reference of the forbidden net forgiveness. This is a hadith he just found inside al Bukhari and in Sahih Muslim right. I have hidden them for you in the world and today I will forgive you for them.

00:59:22--> 00:59:34

This is a hadith statement of the prophet SAW Selim Buhari, volume three Hadith number 621 anti muslim volume four Hadith number 6669.

00:59:43--> 00:59:45

That is salvation.

00:59:46--> 00:59:48

Why is it that we have to rely on the mercy of Allah

00:59:49--> 00:59:51

above this question

00:59:52--> 01:00:00

commonly raised if in Islam, we have salvation through deeds that your works with

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

We'll save you.

01:00:02--> 01:00:09

Why then, is the issue of reliance on the laws mercy?

01:00:11--> 01:00:11

Well,

01:00:12--> 01:00:24

as I said, lemon said, no one would enter Paradise merely by his deeds or deeds. When he was asked, even your messenger over law, he said, even I,

01:00:26--> 01:00:28

if it were not for lost grace,

01:00:29--> 01:00:30

not even I.

01:00:32--> 01:00:41

But the point is that the grace of Allah is connected to our deeds. It is not an arbitrary grace,

01:00:42--> 01:00:59

where the evil individual gets a lot of grace and he is rewarded that we spoke about before. And the righteous individual doesn't get a lot of grace and he's punished. This is injustice, is unfairness, fairness, in their system, it works.

01:01:00--> 01:01:29

It works. That's how the grace operates. Grace comes on you you're saved, no matter what you do. From the Islamic perspective, the grace is that the law multiplies the value of good deeds, while holding the value of evil deeds as one for one. That's where a loss grace comes. A good deed is 10 times at least 10 times its value. So it is capable of erasing 10 evil deeds,

01:01:30--> 01:01:40

equivalents, equivalent value. So this is grace. This is the mercy of Allah without that mercy. If it was just one for one, nobody would make it.

01:01:41--> 01:01:42

That's the point.

01:01:59--> 01:01:59

These are

01:02:05--> 01:02:20

brothers asking for further elaboration. Concerning the verse 13, and so on, it's raw, who couldn't do insane in algebra who taught era houfy Okay, I fastened every person's deeds to his neck.

01:02:22--> 01:02:23

Meaning that

01:02:24--> 01:02:26

they are inescapable.

01:02:27--> 01:02:30

And they are inescapable.

01:02:31--> 01:02:40

This is metaphorical language, you know, it is tied to your neck. Allah says, Don't remember he talks about

01:02:42--> 01:02:42

don't

01:02:43--> 01:02:50

put your hand out wide open and giving nor be stingy and

01:02:51--> 01:02:52

tied to your neck.

01:02:54--> 01:03:33

So this eerie expression of neck meaning referring to it being held close to you, you know, you know, not away from yourself close to you. So in that same way the deeds will be stuck to us. They're inescapable. Every person will have his deeds connected. That's why Allah describes even the body parts giving witness against us, the skin, the hands, you know, and we will question Why are you giving witness against Allah gave them the ability to speak it is there from Allah. And this is part of our own body, so close to us, which we thought was ours. It will be given witness against us on the Day of Judgment.

01:03:35--> 01:03:37

Okay, if there are no further questions,

01:03:39--> 01:03:58

those of you that have emails should have received an email that today inshallah is the IP of my daughter, ie man who was born on Saturday, as well as the appeal for brother, Ahmed cleaver,

01:03:59--> 01:04:05

whose daughter Khadija was born on Thursday, so we have a double a pita today.

01:04:07--> 01:04:10

The Akiko for those of you that are not familiar with it,

01:04:12--> 01:04:26

is the rights for the newborn the child when it reaches the seventh day, that it is, as a male circumcised, as a female could be or could not.

01:04:28--> 01:04:46

The hair is cut off the head. It's weighed, and its value in silver is given in charity. It is named and an animal is slaughtered for it. The article actually refers to the hair itself, which is removed

01:04:47--> 01:04:50

from masasa lamb did Akiko for himself

01:04:51--> 01:04:54

because it wasn't done for him as a child

01:04:56--> 01:04:59

and it is highly recommended.

01:05:00--> 01:05:03

slaughtering the animal and feeding

01:05:05--> 01:05:25

the community eating from it oneself giving thanks to a lot of fun to Allah for the child and also the spilling of the blood as representative of sacrificing a part of one's wealth for the pleasure of Allah spawn Tada. So I invite you all after

01:05:26--> 01:05:28

the salata Asia

01:05:29--> 01:05:36

so no question subhanak aloha movie Ambika shadow Allah Allah and installed Furukawa to go live