Tafseer – Surah Al-Kahf 27
Channel: Bilal Philips
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will carry him while he was hobby womanist and inhibition mature and
operates due to a long illustrious investments during the last prophet muhammad sallallahu alayhi wasallam and all those who follow the path of righteousness until the last day.
In our previous session
we completed the story of Musa and allowed
up to the point where they parted ways. And in verse 78,
the other informs Musa saying,
this is where I always miss part. Now I will let you know the meaning of those things that you are unable to patiently beard.
He's referring, of course,
to the three incidences which took place, the damaging of the
killing of the boy and the building rebuilding of the wall.
So, and Hubbard and verse 79 begins with the first of the incidents. He says there
are la cocina saying, unless Athena to fraternity Masaki nehama, Luna
as for the boat, it belonged to some poor people working at sea, I wanted to damage it, as there was a plane coming behind them who are seizing every ship by force.
The first part
as for the boat to belong to some poor people working at sea.
This part of the verse actually is used
by some scholars among them the mama Shafi
as proof that
the term factor
is in relationship to miskeen, both of which are translated as poor.
That is actually a person in a more difficult situation, you could say somebody I suppose, as opposed to translating a just as poor were translated as destitute.
Because fear Allah describes the
individuals as being a scheme that they were working on a ship, they had a ship, and we're still working. So a person can be considered poor, while still having some property, that there's the level of poverty whereas the the
refers to somebody who situation is without any kind of owning any property. He doesn't have even the mere for a day. You know, and this becomes significant. We're in October, we're not defines where in verse 16, the heads of zakka will assess in Lima Sadako
Sasaki, indeed, as for the sakara
and Misaki is a pure love. Miskin. So he translated and both is poor, it would seem
redundant, why for the poor and the poor. So
So there had to be a difference. Different scholars looked for evidence to indicate what was the difference between the two?
What was the difference between the two?
Now, other scholars are looking at this college of Tafseer they know that miskeen here doesn't mean poor in the sense of poverty.
But instead, it means a person poor up having a difficult situation as somebody who has reached somebody who is ready to do property and is fine in life, but they had a major calamity start to strike them, you say, the poor man, he was, you know, he was such and such. And look what happened to him. You say the poor man, you don't mean literally poor I mean, he hasn't gotten the money, he has no money, but you mean poor meaning the unfortunate. So miskeen here carries in Arabic a similar implication. So it could mean the unfortunate in the
this is where even though if I use this as an argument, you know others have no this is not actually the case.
he goes on to say if
I wanted to damage it, as there is a claim coming behind them, seizing every ship by force.
In the narration found in Sahih Bukhari
and Sahih Muslim, quoted as saying, I wish that if the boat passed by the king, he would leave it because of its defect. And after they had passed by, they could prepare it, repair it and continue to benefit from it. And He further explained, when the king came to take the boat, he found it damaged, so he spilled it, and later on it was repaired With what?
Now what may be deduced from this incident, and its explanation by elkader is that
there is a need for patience in times of difficulty,
as well as good benefit in what was an apparent misfortune.
This is the meaning of Allah Almighty statement, wasa and Tucker who say,
it may be that you dislike something which is good for you.
The same principle is expressed in the western saying every cloud has a silver lining, the same basic expression. Of course, this one attributed directly to God, you know, it's more rather than nature, you're looking at where's the source of it, all right.
It also serves as the foundation for explaining the purpose of evil in a world created by a good God.
Right? So the big question
did not create evil or permit evil to take place for the evil self, for he did to be an evil god, not a good God.
Instead, he created evil for the good he knew it will produce
nothing Allah creates is completely evil. Every evil incident has a good side for which it was created or allowed to happen.
Right? This is a basic principle of for understanding the realities of this life.
Where all of us in all our lives from the time we're children, till the time we die, we experience a variety of calamities, allows shift between times of success and pleasure and enjoyment to times of sadness and calamity. And trials in this is the nature of our life going between the two. So if one does not understand the purpose of trials, what is behind it,
where the benefit lies in it, when he or she can only see the child and the world around themselves, they can't see what is behind. So what they end up doing is blaming either themselves or blaming others.
You blame yourself or you blame others. So the only time to blame others. This is the easy way to do it. Right? Again, yourself means you have to go and look and see what's wrong with you What was the cause, you know, you have to correct yourself that requires effort. Whereas blaming others is easy. You know, you can always find a scapegoat, somebody has to say, well, it was your fault. This is why this happened. So, of course what that leads to, is a feelings. Because of course nobody likes to be blamed. You're blaming others.
So this just creates bad feelings back and forth. And of course, you know, this leads to the kind of rage that we see, you know, happening in societies where consciousness of God has evaporated. In our societies where people lose their jobs and the only response they can have, you know, the only way they can deal with this trial is to go back into the office and mow down the, you know, former workmates, the boss or whoever they felt was responsible to just go and kill them take their lives and then kill themselves. You know, these kinds of actions you seeing happening time and time again. You know, whether it's within families, whether it's in job situations, or it's in schools, the
Columbine massacre, where young boy was jilted by his girlfriend and in his own travels
13 you know, that means that much you're jilted by a girlfriend, he gives up his father's gun collection, goes to the school and starts shooting down students and teachers, I mean, this kind of rage is kind of, of,
of emotion, which is anger etc, which is directed around human beings. This is because of the lack of understanding of what this life is about how to understand the trials that are going on in our lives. So, this verse addresses an element of the trials.
What appears to be evil has behind it good.
And it is knowledge of this reality,
which gives the believers confidence to be patient, in the most trying times. Because if we understand patience is the key to success in this world. As Allah, Allah said, describing to Alaska, people who are successful he gives the quality he says last one is what
they advise each other to be patient. Otherwise the last, if a person doesn't have patience, they are lost in this world.
And this is one of the biggest lessons that we're supposed to learn from Hajj
Because if you don't have patience, then you have God in tatters. To fall apart in front of your eyes, you must have patience. So one of the people asking what are the lessons from Hajj and is one of the major lessons is patience. So patience is something critical, which each and every one of us needs to learn. And it becomes easier when you have knowledge, when you have an understanding of what is behind things.
On one hand, some people seem to be naturally more patient than others. So that patience is something which is a characteristic of that individual.
Which doesn't necessarily require knowledge. That is just an occasion type of person. Okay, you have there's an element of patience, which is like that. But when it comes to major calamities, really, everybody falls apart.
If they don't have insight, trust in God, etc, then they cannot handle it
is the small things in life. Yes, people can handle it just out of being patient by nature. But patience to be able to handle the major calamities is patient nature's not sufficient to see a person who is patient all along when that thing comes to explode it with patient,
patient patients has its limits. Right. And that's what they say is no common saying patience has its limits. Well, it has its limits. If you don't have this understanding the understanding of the deliveries, of course for the believers, patience has no limits.
patient has no limits, whatever limits are there is what we said. But technically speaking, you cannot be too patient.
We cannot be too patient, man unless you're dealing with patients in in front of corruption medicine, different situation where corruption is taking place. And you are allowing it to take place. This is something that involves going against other commands, where law says that you know where we used to do.
When you see he used to speak out against it. So he said Don't be patient in these matters, right. So those kind of circumstances, patience is out of place. The patients mean that you are silent, you don't deal with that corruption. But as patience means that you deal with it patiently meaning you don't just explore you see something wrong or you just exploding know that you deal with it systematically, you understand the thing is wrong, let me correct this. so and so. So you deal with it in a systematic way, which will bring about you know, useful results.
really, it is knowledge of the reality
that there is good behind every evil.
That gives the believers the ability to remain patient at the most trying of times.
And in this way,
their approach to life is according to what is referred to as the win win approach.
every circumstance in every circumstance, they're winners.
There's not a win lose situation because things didn't go my way I lost No. Even if things don't go my way. I'm still a winner because I'm
Patient accepting that the law has chosen a better way for me. Right. And this of course is in keeping with apartments as Solomon said in annulation, reported by sohaib Ebensee Nyan, and which he quoted as saying gambrill woman in
in assata, Shakur, Africana, huruma, sobre, todo sobre la, the affair we believe is amazing, the role of his life is beneficial. That is only in the case of the believer, when when times come to him, he is thankful and it is good for him, when bad times befall him he is patient, and it is also good for him.
Now, there is act of damaging the ship,
or the boat
comes under a general
legal Maxim known as repelling the greater of two evils, with the lesser of them,
repelling the greater of two evils with the lesser of the two.
From this maximum,
a further major benefit may be used, deduced that as damaging part of something in order to impair the remainder damaging piles of something in order to repair the remainder. These are two principles. They're all related. They're interrelated. The idea of repelling great,
great two evils with the lesser of the two means principle we apply a we can apply you know throughout our lives, where you find a situation where you have a choice between two evils.
Right. One or the other is coming, when you choose the lesser of the two, the one which is the less least harmful. So for example, for those of us living in the West,
are living under
different of disbelief.
functioning in societies where the government is a non Muslim government, for example. Some people say don't get involved in politics, because the political system is corrupt. It calls for things which are against Islamic law, those are things which are forced by the teachings and the ruling against Islam. So for you to associate yourself with these political processes to associate yourself with disbelief. So on the basis of that they don't get involved, don't vote anything, because voting is a part of the political process. But our scholars point out that, yes, why we don't want to associate ourselves meaning you become the card carrying member of one of the political parties
whose platform includes things which are against Islam.
Why do you try to avoid that?
voting is another thing.
somebody is going to be voted into office, somebody is going to become, you know, a president or a mayor or whatever in the country.
And somebody else is running against this person.
Relative to Muslims, both of them being non Muslims represent some element of evil,
meaning that they will in one way or another, separate or promote practices, principles, which will be against Islam. So that's the that's where the evil lies, not necessarily the people themselves are evil people, but it will come from them because of the system. So now, when you look at the two individuals, you know, if you see that one of them is openly calling for the evil,
you know, this one should be restricted, you know, break down their mustards wherever, you know, they're openly calling for it was the other one is a moderate individual saying no, no, you know, we have to live together This is a plural society songs also
contain evil, but you can see one is obviously going to make life very difficult. And the other one, you know, it's possible to function within that scope of that person's activities. So, for you to sit back and say, am I gonna vote and then the easiest one comes in mostly the one comes in, you're gonna cause for that evil want to come in. So you are obliged in that circumstance to cast your vote, in order to prevent the greater evil from coming.
So this is a concept This is a circumstance of, lesser of two evils. You could say also
in circumstances where you're starving to death,
nothing available to eat, except
Right now eating pig is haram, that's an evil dying is also a good reason
to kill yourself to die relative to yourself.
So you choose the lesser of the two,
eating the pig
to prevent the virtue of the to your dying,
the principle being applied.
the second principle, she said deduce from that, which was that one may damage the part of something in order to repair the remainder.
Right, or to save the remainder. In the case where he broke the boat, he damaged the part of the boat to save the whole boat. That principle is applied by medical doctors, for example, where you get burned and your face
skin has been burnt up.
What do they do, they will take skin from your side and put it on your face. Now cut in skin and flesh from your side. This is an evil, right? You are damaging a part of your body when you cut it off.
But you're doing so to repair the rest of the body.
The face which the skin is not going to grow back whatever you know you're going to, it will cause maybe ultimate infection and things like this where you might end up dying due to save the body as a whole, you remove some skin from the thigh. Doctors are applying this principle now to save the
rest of the body.
one may Allah what can deduce, deduce from this also in from a legal perspective within Islamic law,
where you have property, which is what they call rock, rocks, meaning an Islamic trust somebody dies is behind money and they say this is for the benefit of the community. They had left it to any individual it is left to benefit the community, it's a trust for the community.
Now if that apathy for examples went into disrepair, started to break down whatever you know is going into a nation
you are allowed the normal works is not for sale, you cannot sell what what has been given to the committee, you cannot go and sell it and say I want to take the money and do something else with it.
If a person is left behind a trust, it has to function as he left it behind. But now if there is radiation taking place, it's breaking down some element of it is is being damaged for you to sell a portion of it in order to repair the remainder is permissible following this principle is all taken out of this verse from the Quran.
one might say
this sounds like the ends justifies the means, you know, we have an evil Machiavellian principle, which is stated in the ends justifies the means, where people use evil means to try to produce good ends, right is a well known
principle used in western circles. And Muslims have even tried to incorporate this, you know, and in fact, I heard in some individuals when this argument to me, which is used actually to to sway people's minds into the way you know, of
violence and terrorism in the name of Islam.
When I said to an individual, he came and mentioned to me about, you know, attacking
Muslim, non Muslim properties and these kind of things, you know, in the West, and I said to them that this is evil is not allowed. Islam does not permit this. He said to me,
our attacks caused America to fall and an Islamic State was set up in its place.
Would that be a good?
Yes, it would be a good thing. Then you're saying it's okay for you to go and do it.
You're doing right? Did you say a good thing when you'll be opposing Islamic or the Islamic State etc? Which is, of course, evil. Wrong.
So where do you go from here you see this line of argument, they said, it's been used on the minds of young people who have not are not mature enough to see the fallacy in it.
So they use that to win over people into violence into doing violent things, you know, in spite of the fact that it's against Islamic teachings.
So we can see then, how do you make the distinction between the two, if we're preventing the greater evil by a lesser evil
is not found in like, the ends which is preventing preventing the greater evil is used to justify the means, which is using the lesser evil,
we found the same
does it or doesn't it? It sounds the same, sounds very much similar. However, there is a fundamental difference between the two.
In the claims of the end justifies the means a woman was mentioned to the past as a lump sum of the companions mentioned that there was a woman in Mecca,
who used to prostitute herself, and take the money and give sadaqa.
She used to sell herself. And the money she raised from he used to give in sadaqa, to the poor.
So they asked the professor
whatever they you know what she's doing is this, okay? He said that
she didn't prostitute herself and didn't get any
better, she didn't prostitute herself, and didn't give any sadhaka.
refused, he rejected this naturally, in principle of the ends justify the means, because the end was a good thing given to the poor, but the means prostitution is evil.
So where do we where do we draw the line? Can anybody see where where is the point of difference between making the boat
and the prostitute? Or the woman prostituting herself? sadaqa? Can you see the difference between the two?
That's a different, that's a different issue.
veiligheid is a different issue. I mean, the principles established is an acceptable principle,
cutting off some skin from your fight to save your face, you know, eating poor to save your life, all of these things are established principles. This doesn't require special revelation.
It's an established principle. What is the difference between the two?
The issue, the issue is that when you're dealing with preventing the growth, you have to eat evils, this is something going to happen. Either it has happened already. Evil, like you will get burnt, or it's going to happen, you know, one person is going to be elected who is evil. So this is something which is inescapable, right? whereas in the case of constituting yourself to speak something inescapable, you're not supposed to do it. There's no pressure on you, is it something you're choosing to do? So this is the difference. This is the fundamental difference between the two in the end and I said, if you just lift them up, it appears that they're similar, but the difference is,
one is an evil coming at you which is inescapable.
tortured by his people, you know, to the point of death.
They wanted him to renounce Mohammed Salah renounce Allah and to accept the gods of the crush a lotta Rosa.
So he renounced the Bible says Allah yet, he said, he accepted Manasa
he did. So his life was threatened.
But most Flm affirmed his choice, and say that they do it again, do it again. Say what you have to say, save your life
is a different situation.
Right? whereas in the case of the woman,
it was not a necessity. She didn't have to do that. So similarly, when we're looking at issues where the ends are good
we have to look at
What is now in front of us? Are we forced?
alive, threatened, threatened. Unless we do that.
If that's not the case, then we cannot justify using even means
to bring about good eggs. Instead, the Islamic principle is that the
means determine the ends. So if those individuals in their actions,
they did bring down Western society in one form or another, and Islam rose in its place.
All we can say about that is Allahu Akbar, Allah.
The evil relative to them, Allah will not reward them for it.
Allah will not reward them for it, it's still an evil.
Just like the case, where a friend of mine was introduced to Islam
making a drug deal, somebody was selling him some marijuana.
After they, he tested the product. Both he and the seller were high.
The seller said to him,
do you know about Allah?
And he had never heard this name Allah before. He said, No, what is Allah? So he told him, Allah is the Creator of the heavens and the earth is the one true God is only one and they will bow.
And after that, he went, you know, and searched and researched them till he found Islam and accepted Islam. But we can't go back now and say, well,
one good way to reach people is to get them high, and then tell them about the law. No, this is that acceptable? is totally unacceptable.
So this is a case where all we can say is the law, what we're allowed is so great that this individual, in spite of his corruption allows me to take good out of it. That's all.
You know, so the same thing that those people argue, and the various argument made by those who are promoting terrorism, right?
I mean, true terrorism.
They will argue that after 911,
Islam increased fivefold in the US, through
the numbers of people converted to Islam and Christianity, five times more people are finding out about Islam and you know, not just the US and Canada in all the way when I was in debate, when it happened the same thing. Last month following it, there was a huge upsurge of people accepting Islam.
good results. Now, all he can say is Allahu Akbar, which would justify your actions, or what you believe to be in acceptable actions by those results. This is just the greatness of Allah subhanaw taala. That's all.
There is a point to note here
in verse 79.
That he did, when he talks about when he talks about damaging the book, both he says, For our
I wanted to damage it.
for damage in the boat to himself, though, where did it come from?
Where did it come from? It came from Allah. Allah, Allah instructed him to do it is why he was doing it. He explained to me and I didn't do anything of this for myself. This is from Allah, but he attributes this Act and the desire to the act himself. And this is part of the etiquette
that we use, when we deal with evil in relationship to Allah as a norm,
that we don't ascribe either directly to Allah. So you find, for example, in the Quran, where Allah says,
Allah insha Allah, say, I seek refuge in the Lord of the barn, from the evil of what he has created. He didn't say from the evil he created, but he said from the evil of what he has created, the evil coming from what he created. Then the end he says,
He is the Creator of all things and that includes the evil
but we don't refer to Allah as the creator of evil.
It's not one of his descriptions. There are things
Included in the general thing of him being the creator just this is out of proper etiquette when
conceptualizing when referring to allow we don't refer to him in that way. But that is fact and we find actually in the sooner
that he talks for example, when you were a new garment that automate a lot of Malakal hummed and takasaki
as a locum in Haiti, Haiti, masumi, Allah
masumi Allah, Allah thanks to you, for it is you who has closed me, I asked you for its benefit and the benefit for which it was made. And I seek refuge in me from its evil and the evil for which it was made.
Without ascribing it directly to a law, stop talking in the passive voice. Also, we'll find the processor lamb in the keynote before at the beginning of Salah
which, you know, begins with directing one's face to Allah cetera in that Dr. He says it was also nice to say lambic mosaddek will help you can Lou theodoric was shadow, Lacey lake. Here I am, I hear your call happy to serve you. All good is in your hands. And evil does not stem from you
are good is in your hands. And evil does not stem from you. Evil obviously referred to here as pure evil, evil without any good behind it. This is from us as human beings. We're the ones who commit pure evil, meaning we have an evil intent. And we do an evil act that is pure evil.
Allah May permit or cause what we consider to be an evil act. But his intent is not evil. his intent is good. For the good that is to come from it
was at Rommel Villa, Mr. Khanna
to the floor for dinner and
who is the captain.
And as for the boy, his parents were believers, and we say that he would cause them grief by his rebellion and disbelief. So we wanted the Lord to replace him with a more righteous and merciful child.
Name. And as for the boy, his parents were believers implies that the son was a disbeliever. In a bastard as for the boy, he was a disbeliever.
We say that it would cause them grief by Isabel in disbelief.
I'm quoted as saying, so far as the boy is concerned, he was by his very nature, an unbeliever. Whereas his parents loved him very much. Had he grown up he would have involved them in wrongdoing and unbelief.
Nelson said the next child was a girl.
So that child's allow you that child was going to grow up and be a fitness for his parents. So
he instructed me to take his life
while mentioning the boy and he said we failed. Which means that he's attributing this knowledge not just to himself, he's attributing the element of it to Allah subhanaw taala.
So he wanted to replace him with a more righteous and merciful child and said, Allah does not destined for a believer expression of destiny, except that there is good in it for him.
Allah does not destined for a believer a question of destiny, except that there is good in it for him.
Katanga, one of the students of bass
he commented on this incident saying, indeed with a lot of distance for the believer, which is distasteful for him, is better for him than that which he likes.
When the boy
when the boy was born to his parents, they were happy.
And they were sad when the boy was killed.
But if the boy had stayed with them, he would have caused their destruction. So a human being should be pleased with a loss destiny.
Human beings should be pleased with a large destiny,
I believe will never suffer as a trial, except that it is good for him because of his patient with it, then allow rewards him for it or get something better in exchange for it.
Now, the principle of patience in times of difficulty is also applicable in this instance.
It may be that you dislike something which is good for you the same principle applies here also, however, in this circumstance, there is something different from the previous circumstance, there is a qualitative difference between the two, what is the difference between the two boys killed in this one, because of the evil is going to cause the both is damaged in the first one.
Because of the evil that was coming to it? What's the qualitative difference between the two?
Yeah, one is taken alive, which is more serious, you could say in that sense. But in terms of the principal in relationship to the principle of
being patient with trials, perhaps you may dislike something which is good for you to outcomes, you're patient with it.
in relationship to that principle, what is the difference between the breaking of the boat in the killing of the boy
to lose a child, it's something that's very difficult.
Okay, again, we are talking about the severity of the Act.
One is complete, one is partial,
both can be a child can be brought back while the child is replaced by another child.
A child is replaced by another child.
So when it comes to the principle, the principle that we are patient with trials knowing that there's good behind it, well to the to principle, we have two examples here. The first example is one in which the good which comes from evil becomes immediately apparent.
The good which comes from evil becomes immediately apparent, when he broke the hole in the boat, the owners of the boat would have been upset, who broke our boats, why did they do it so and so. But then they saw the king coming and grabbing, and that is the law that is broken. Right? Right away, our boat is broken. So the good in that evil is apparent, clear.
Soon, it's not later on down the line. You know, it happens in our life like this, many times things happen. And you find out the next day or days later or a week later, Hey, that was a good thing. At the time, that was very upsetting, you know, really, this
father was a good thing. Now the other case, in the case of the child,
this is the case, where the the good behind the evil is not a parent.
Because the parents of the child will not know why that kid was killed,
they will be happy with the new child that comes. But the sadness of the loss of their child was murdered, that will remain with them until the day of judgment.
On the day of judgment, when we see the wisdom of Allah behind all things, to declare to them Alhamdulillah that that child is taken.
But until that point, till they died, they will have a loss, it's gonna they're gonna feel that loss child who they were close to attach to etc, is gone. The loss is going to be there. They would know the evil that's behind it. But
that is the principle for the believer that whether we know the good, which is coming behind something or we don't know the good, we believe it is there.
That's important, because the second one is actually even more important than the first one. Because it is the second one which leads you know, the atheists, you know, to claim Well,
there could possibly be a god.
There is the god if you have a God who is good and is all powerful. Why didn't we stop the tsunami?
300,000 plus lives were taken. Most of them are Muslims in Indonesia.
What kind of God is this
Was he? was he able to stop? it? Is you got all powerful? Yes, yes. So why did we do it?
The question? In other words, these calamities, where is the good? Yes, we can accept? Yes, there are some things which is good behind it. But now let's go to the big ones. Right? What's your explanation for that? Well, we say it's the same.
Just because you can't see the good behind it doesn't mean there isn't good.
Determination now, maybe 50 years from now, maybe 100 years from now, maybe never.
But there is good behind it. That's the faith that gives the Muslims patience to deal with the circumstance.
And if you listen to the Indonesians, when they were talking to them in reviews with them, those who lost their lives, etc, you know, I'm saying well, you know, the area or area, it had become so corrupt. You know, there were all these, you know, bars and discos and all kinds of corruptions in these areas.
Who are part of it? They deserve it. You know, I'm saying that, of course, from the western.
Many accept that, you know, never accept that. That kind of reasoning for them is just madness, you know.
But that is the face of the believer, they realize that whatever befalls them is, they cannot say we don't deserve this, who is living the righteous, perfect life that you can say, I don't deserve any trials and punishments.
So he looks to see around him where there is corruption that you know, gives him some confidence in me, you know, this is biological, and we really deserve this anyway. But even if you can't find something like that, you can find some other explanation, you know, ultimately, it is
by the command of the law, and there is good in it.
which completes the series
for cannon Nicola naini, he mean to Medina,
llama la Cana Abu masala, ha.
La Crosse, mutton Robic masala mamasan, to AnneMarie delicata
Takia la sobre.
As for the ball, it belonged to two orphans living in the town. There was a treasure under the wall belonging to them. And their father was a righteous man. The Lord wanted them to reach maturity and extract their treasure by your Lord's grace. And I didn't do any of it on my own. That is the real meaning of those things which you are unable to patiently there.
as well. They all belong to two orphans living in the town. There was a treasure under the wall belonging to them.
Some narrations indicate the treasure was gold.
But there is an authentic narration
from a bizarre in which the quote in which he quoted the past as lm is saying, this treasure was in fact, a tablet of gold, which had inscribed on it some words of divine revelation, which said in the name of the law, Most Gracious, Most Merciful Bismillahi Rahmani Raheem Rahim.
I am amazed Salam speaking, I am amazed by one who believes in destiny, but become sad.
I am amazed by one who believes in destiny, but becomes sad.
And I am amazed that one is searching about death
but is excessively happy.
I'm amazed at one who is searching about death that is excessively happy.
And I'm amazed that one who knows this world and its ups and downs, but feel safe in it.
But I'm amazed. Everyone knows this world and its ups and downs, but yet feel safe in it. There is no God but Allah and Muhammad is His Messenger
and their father was a righteous man.
sided majority are narrated from a boss. They were taken care of because the father was a righteous man. Although it is not stated that they themselves were righteous.
It is not stated that
They themselves were righteous.
It was from the gratitude to his righteous father that he was kind to his children. This is among the blessings of righteous parents, that our law will protect their children. Some of the scholars said, when it said, the father was a righteous man, if they said it was actually not because they used the term father, when we forgive him to grandfather said, Well, it was the
grandfather who has 10s removed from them. I mean, this basically masters you don't have this certainty of knowledge. But the point is that a righteous father,
Allah will bless the family, the children, because of his righteousness, even if they may be unrighteous. They may go astray and come back.
And it goes through for some time that allows, protection is there that eventually we'll come back, they'll not be lost, they'll be protected. But of course, it's not absolute, because you have the son of profit, no, he took his own path. of it, no son took his own path. But in general,
righteous parents produce righteous children,
where children are unrighteous. In the majority,
then we have to look back at the parents. The parents are at fault. The parents have gone astray grants are misguided, the parents in areas involved here.
The Lord wanted them to reach maturity and extract the treasure by the Lord's grace.
The way he wanted is attributed to Allah the Exalted, because no one else is able to bring them to the age of full strength and puberty except the law.
In contrast, he said about the boy. So we intended
that the Lord should exchange him, for them, for one better righteousness and concerning the ship, so I wished to make a defective damage in it, and allies knows best.
So you see a difference in who is where the will. And the wish of what is taking place is attributed in the third verse, or the third sex section selection is attributed directly to a law.
Whereas in the previous two it was to
was in the third one, we attribute straight onto a law, because really, that is clearly in a loss. And that law takes care completely of those children in terms of raising them to maturity.
And of course, if the wall had fallen, the children and the children had not reached maturity, then the townspeople would have stolen the treasure. This is where the whole issue of fixing the wall was right.
And I didn't do any of it on my own. This is the meaning of those things which you are unable to patiently bear. I didn't do any of it. Except on my own. On my own Sorry, I didn't do any of it. on my own. This statement of whether this is the statement used by the majority of scholars to prove that Hitler was a prophet of Allah
was a prophet of Allah.
And he just clearly states here that he did not do any of the acts from his own reasoning and intelligence, but some revealed knowledge and divine inspiration. Because what took place is beyond human intelligence. Human beings cannot claim this for themselves. Consequently, when knowledge there
was from the Hawaii edge, he asked even a boss about killing children and they were involved in killing Muslims, men, women and children.
Edna bass replied to him, if you know about them, what
about the boy? Then tell them otherwise, don't kill them.
Also an honorable hotjobs sought permission from the prophets I sell him to kill a young man by the name of ebenso yard in the time of the prophet
who was thought to be the journal.
He was thought to be the job so abnormal, Abdullah No, sorry, oh my god did ask permission from the pastor Sam to come in and said, if it is him, he will not allow not the power over him.
And if it is not, there is no good in killing him.
So of course, killing of children is not permissible except in exceptional circumstances.
versus rounded off with a header
confirming the what he did was by a loss command, he had been assigned to teach Prophet Musa
something that Moosa
was unable to handle the weight of that knowledge.
And this was a law teaching Prophet Musa that he was not the most knowledgeable, because remember, we said the whole of that story started with Prophet Musa being asked, Who is the most knowledgeable person in the world? And he said, me
from that, the story began,
tells him, No, you're not the most knowledgeable, there's somebody else. And then he went off to gain that knowledge.
So the story, of course, you mentioned earlier,
has been used by some people to justify the actions of individuals who they have elevated to the status of sainthood do they call the
all kinds of names they give them, basically talking about people who are, who have special knowledge, they have a special connection to a lot of these people are above this area, as Hubble was functioning above this area,
this is typically this area, that's the rest of us. But there are people who have been elevated with this special knowledge about the Sharia to act this way. However, this is lies, these are lies, as you said, I received revelation, none of these people that call him saints, etc, can make this claim they will never claim it have clearly fallen into disbelief.
So this incidencia can in no way be used to defend these people's practices. And as a result of this, this mode of argument, you find if you read about these individuals of the past, some of the most, you know gruesome corruptions, amongst them.
They will sit and watch, the followers will sit and watch, you know this, the leader of the pier or the
drink alcohol fornicated, commit adultery, all kinds of corruption in front of them. And they will say when people say what is this they say? It's not as it seems.
It's not as it seems, it just appears that way to you.
So, this is the reason because once you open that door, then the Sharia is destroyed, Sharia is destroyed.
So, this, this basically concludes the story of moose and further, there is a list of
benefits, which can be deduced from the story
which we don't have enough time to cover
perhaps next session next Friday. May we'll take out the main ones and we'll go through them as a review of the lessons to learn from the story. But there is also a narration This is just added information
authentically narrated about alphabet
the companion by the name of Abu mama
and by Holly
he said that
the terms are sellable, sitting with them.
He and the other companions and he asked them
Shall I tell you about alhadeff tell you something about him. So they said yes so messenger Allah please tell us he said
was walking in the marketplace, the time of the Israelites among the is from the time of Bani Israel, right Israelites.
They saw a man
and the man said to him,
then me some charity
May Allah bless you.
I believe in Allah.
I don't have anything to do I have nothing.
So the man said to him,
I asked you for the sake of Allah
to be charitable to me.
to the heavens into the earth.
So for good
and I can see good in your face.
And I have hope, some blessings from you.
So I'll have a set again, I believe in a law that I really don't have anything to give you.
The only thing
is that you sell me
to take the price,
sell me as a slave and take the price.
The poor man said
And he said, Yes.
I'm telling you the truth.
Because you have asked me
using a great
request comes in