Tafseer – Surah Al-Kahf 28

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Bilal Philips

Channel: Bilal Philips

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Topics: Tafsir

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Episode Transcript

© 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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There are a number of things in our lives, which we strive for, because we can see happiness in them, we can see pleasure and enjoyment that we get from them. And these things may have difficulties in their paths, but because we can see the obvious benefits, we are willing to bear the difficulties and carry on anyway. Sometimes in the case of knowledge and seeking knowledge, the benefits are not that obvious. So Satan can easily swerve us by enhancing some difficulties whispering in our ears, you know, we can find 1,000,001 excuses, why not to seek knowledge, Satan will be busy to throw these things in our paths. So this is a reminder in the story, the struggle

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that Prophet Musa and this is a prophet of Allah.

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The struggle that he had to go through to get the knowledge, the trials that he faced, and the process of getting that knowledge, this is all a reminder to us, that

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we have to be prepared if we seriously want to act on the prophet SAW silent instruction fallible Elmi for it, Allah Allah Muslim seeking knowledge is compulsory for every Muslim, if we're really sincere about following the prophets, ourselves instructions, then we have to be prepared to face difficulty in the process. And of course,

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if you talk about if you talk to any of the students who went to study in Medina,

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I mean, they can tell you all kinds of stories, you know, of what they had to go through. And whether it's Medina or whether it's you know, any other place really, you know, of learning especially Islamic learning, you will find that people who have managed to get through faced many difficulties, those who are unable are many more, just personally in the, in the years when I studied in Medina, and I studied there for about five and a half years and the course of five and a half years, when I graduated in 1980.

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During that period of time,

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nobody else people who ever there before us people who came, graduated from the west,

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right.

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Many came and returned some people only made it to the airport.

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You know, some people actually made it to the university, you know,

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but,

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in the years even after that 10 years, 15 years, if you actually were to count the numbers, who graduated who came from the western study, they I can only speak from there because other countries they have their own experiences, you know, you will see that the numbers are very, very few.

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And this is the nature of struggle, struggle for knowledge.

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The second point that was mentioned

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was the validity of discussion and argumentation regarding knowledge.

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Because we mentioned that abdulai bias he had narrated this hadith the Hadith about the story of Muslim hidden because somebody in Damascus

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by the name

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of

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what's his name again now? I'll be Kelly forgotten is no right now, I'll be Kelly. He had made the claim that Moosa who was mentioned in this story

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right? With further was not the most that we know of Bani Israel. This is why this had his narration is one of the reasons in another narration, another reason occasion when this was narrated, there was a discussion between even a bass and a hoarder in case

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they had disagreed about

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the person who traveled with Musab

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right? Was he you shot at noon? Or was it somebody else? Or was it hidden who was actually with him? Or was it somebody else? There was something

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Friends that opinion about that. So, even a bass saw or Raven Cobb, on one occasion called him over and asked him to relate what information he had on this topic. And so the narration of the Hadith concerning muzzleloader was given. So these if you go inside Bukhari and Sahih, Muslim, you will find a couple of occasions when the Saudis were narrated, and they were as a result of discussions which had taken place between the Sahaba and the tabea. In, in an Sahaba amongst themselves in their time. So this shows that, you know, the issue of debate and discussion, you know, about knowledge is permissible as long as arrogance and pride doesn't enter into it, once it enters into it, then it

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discolors it changes its, its, its permissibility, because where it becomes the issue of pride, people are arguing over, you know, issues of pride, Professor Solomon said, One who argues about the crime, you know, over issues of crime, they have, in fact, fallen into cover this belief.

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So,

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this issue of debating, discussing about Islamic knowledge where proper etiquette is followed this story, or the narrow stories around the narrations of the Hadith indicate that it is permissible.

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Because some people, you know, if discussion develops, they don't want to get they don't want to hear no, no, we shouldn't be discussing this. No, it is legitimate to discuss the Sahaba did the Type A in the students of the Sahaba did, but there is proper etiquette to be followed.

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You know.

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And also, what came out of it is that when a discussion takes place, and we can't resolve it,

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then we take it to those who are more knowledgeable. So I'm not bossy called on obeying God, obey, obey, and God is the one who actually narrated the Hadees, around Musa and Bukhari and Muslim. So the concept of taking it to a higher authority is, of course, very important, you know,

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because, if we reach a stalemate, to just leave it like that, of course, not good, we should try to resolve it get clarity, we should call and others.

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On the other hand, the third point,

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which deals with the concept of the conveyance of knowledge, the story teaches that it is a requirement for scholars to convey what they've learned, especially if it clarifies

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issues about which people differ.

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If one has knowledge, and people are differing over issue, and you have knowledge, which will clarify it for them, then it becomes obligatory on you to convey that knowledge.

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In general, we are encouraged to convey whatever we've learned this process element said Bella, guandolo, Aya, convey whatever if you learned from me, even if it's only a single verse from the Quran.

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And we can find even al Qaeda in the story being the scholar in relative to Moosa and what Moses thought that when he was asked, you know, he was, he conveyed the knowledge, you know, he didn't hesitate to convey knowledge to him, but he said certain conditions.

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The fourth point

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can be extracted is prioritizing knowledge based activities, that in our lives, we're told to seek knowledge in general. And there are many different ways that we may seek knowledge.

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Now, it's important for us to prioritize to put this knowledge in some kind of order. Because if we don't have it in some organized way, what is priority number one,

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right, and then two, then three, if we don't organize it, we just leave it in front of us. I'd like some of this, I'd like some of that, like so that, you know, then you don't come out with anything solid, you don't complete any of the areas that you're seeking. You get little bits and pieces, you know, as they say, jack of all trades, master of none, right? You, you have little bits and pieces that you really can put it on, you can put it together, you can't really benefit from it, because you haven't learned enough. So it is important to set things in order. In our quest for knowledge, we can see this in the case of Prophet Musa where he chose seeking additional knowledge

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Over the knowledge he already had, and teaching his people as he was teaching, his people already had knowledge that I gave him knowledge. But when he heard there was more knowledge out there, he stopped that, when to get that knowledge, he gave that priority at seeking additional knowledge, he gave priority over being content with the knowledge he had. And conveying it, though that's good, conveying whatever knowledge you have, but if there is additional knowledge out there, which will enhance your knowledge and make you better able to benefit your people, then it becomes priority for you to get that additional knowledge.

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Point number five,

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that of mentioning one's intention, because we know that when Prophet Musa set out in his journey with his companion, you shy but noon, he had said that they were going to continue until they reached the meeting of the two scenes sees, right? he openly said that this was his intention was the idea of expressing one's intention. When one goes out to seek knowledge or one goes to do some Islamic thing. Generally speaking, we say don't keep it to yourself, because you don't want Rya or the desire to show off and seek the praise of others to come into what you're doing. So in general, we don't do this, you have a good thing to do, just go and do it, you know, so that the idea of

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people admiring you doesn't come in and ruin what you're trying to do. But there are times when expressing what you are going to do, encourages others also to do.

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Right. And also to get help in terms of preparing yourself to do it. So though you may not announce it to everybody, it may be good for you to announce it or inform certain people who can help you.

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Because maybe you're gonna go about this thing in the wrong way, you have a very good intention. But the way in which you're planning to do it is not the best way. So better, you share what you have with somebody of knowledge who can help you. So you do it with that intention, then it has a place the idea of expressing one's intentions, you know, there is a place for it.

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The other point, which comes from the story concerning her there is knowledge of the unseen,

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that this story clearly demonstrates that alhadeff didn't know of the unseen, except what Allah informed him is important. Why because you have some people who have elevated and harder

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saying that he reached this level, which they call mu Shahada a level a spiritual level in which he now was able to see the unseen. And they claim that they have people amongst them peers, ships, and whatever autobahn this who have reached a similar level, so they can do what Hitler did. So we have to put in context, what was al Qaeda actually doing? and Heather

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did not reach any such level. Probably Mohammed Salim didn't reach such a level that they thought that they speak about, they claim for their special saints and others.

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I'll hit there. How are we know that he didn't reach that level, which they tried to claim is that when Prophet Musa came to him, he didn't know he was. He says, Why are you? Okay? If he had reached the level of Masada, where he's able to see all that is because he's what they still have a lot now has revealed to you all that is you reach that level, then you know, anybody comes you know who they are. Not only that you didn't know what he came for. We asked him, What do you come to see me for?

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Obviously, he did not have knowledge of the unseen in its completeness. All he had of the unseen was what Allah revealed to him. Just as the Lord revealed to Prophet Musa something of the unseen Prophet Mohammed salam to Prophet alayhi salam, all of the prophets were given some knowledge of the unseen. But Open Knowledge of complete knowledge as a law has no,

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no.

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And this level, which, as we said, those who make this claim, this level is a false level, not achievable by any human being. And so anyone who now is going to claim Well, you know, I'm like, because I reached this level, I can now you know, do corruption.

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Right, and it's not really corruption. It only appears that way to you. This is false with this deception.

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The story also indicates that there are two types of knowledge.

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Two types of knowledge which Allah teaches his creatures, as Allah said, well, Allah, Muhammad, Allah, Allah thought, Adam, the names of all things, in general, whatever knowledge we have of this world, it comes from a loss of data.

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But of that knowledge, there is knowledge, which is acquired through human effort. That's our scientific efforts research, we research that, and from the course of searching a law reveals certain portions of knowledge of this world to us. Then there is another form of knowledge, which is what a lot teaches himself. That is revelation

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is given to the prophets. What has come to us the knowledge to the Quran, through this analysis from Revelation is not something we can sit with books and search and research and come to that conclusion come to that knowledge. No, it's not acquired knowledge is revealed knowledge.

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This is why the International Islamic University in Malaysia, they divided their courses into two categories.

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Right, revealed knowledge and acquired knowledge.

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So they teach the courses and they they refer to different departments accordingly, that which is from the dean etc, which is quite a reveal knowledge. And that which is from what we call the dounia, knowledge of the donorbox, all from Allah, but it is acquired.

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And we, the area of the issue of there being a separate knowledge is it we deduce this from a law statement when he described saying, described him as one who might taught knowledge from myself. One whom I taught knowledge from myself is indicating there is special knowledge which he himself teaches. And of course, we know that from Revelation also, point number eight beneficial knowledge, knowledge that leads to good was particularly sought by Moses, as he said, may I accompany you, so that you teach me some of what guidance you have been taught?

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He asked for specific knowledge. He didn't ask for everything you know, but what he was taught of guidance, what contained in it guidance, which would point out the straight path, the correct path in life, warn us from the evil path, etc. This is all the beneficial knowledge.

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And everything besides that knowledge is either harmful or useless.

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It's either harmful or useless.

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So that should be our primary concern.

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That should be our primary concern, useful knowledge, beneficial knowledge. So in general, our approach to knowledge is knowledge for its benefit, not knowledge. For the sake of knowledge, this is a Western concept. They talk about knowledge for the sake of knowledge, you go and you research ask, why are you researching that? Because I just want to know,

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no,

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this is not the Islamic approach. We don't go research anything just because we want to know

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the composition of dirt on Mars. Just because we want to know what the composition of dirt on Mars is no, that is the benefit of knowledge of the composition of dirt on Mars. Can we grow anything on Mars now, that will benefit us on the earth? No. So why is more important there's to use the skip the technology, such we have to get more benefit out of what exists on the earth that can benefit human beings.

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So this is the difference between the Islamic approach to knowledge, which is very practical,

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and the western approach of knowledge for the sake of knowledge.

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It's not to say the West doesn't take practical knowledge also.

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But they just they have this other element that is there with along with it.

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Also, in the story, we see manifest allows attribute of being a movie, the life giver.

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In a laws ability to give life to the salted dead fish. A dead fish salted, prepared for eating, comes alive and miraculously swims away in the sea. This is

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Hello, and more he One moment, a moment

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he gives life and he takes life.

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In the story,

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we also can find the permissibility.

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of serving those who are knowledgeable,

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and of hiring or adopting a servant, when residing and when traveling to help fulfill needs, and for comfort

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is permissible.

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It also brings out how servants should be treated because we can see in profit mu says, treatment of his servant, gentleness, he was gentle and he was kind with him of Musa demonstrated that even though the servant forgot, he was told to remind Prophet Musa You know, when they when he lost the fish, and he didn't he forgot about it. Probably most I didn't start blaming him in on you know, as as what we will do, why did you forget? Why did you forget? I forgot because I forgot.

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This is this is something beyond my control. This was why a lot is no less accountable. Right? So but our tendency is that when somebody forgets we always say why did you forget? Isn't it right? So mu says response wasn't why this sermon said you thought you know, Claire's known. So he was easy with them said no problem, you know.

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We also see in it.

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The issue of eating with servants, right? Eating with servants, that it is

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islamically recommended that those who have servants eat with them, the servants eat with you. Now that you have the servants quarters, they get the scrapings off your table, you know what falls on the ground, you scrape it together and pass it on to them, you know, leftovers after you're finished eating just a few bits of pieces on the bone, you give it to them, no, they should eat as you eat, and they should eat with you. This is the Islamic way. And this is what how it wasn't the only generation you know, it's just that they're treated kindly they feel because really they are part of the family, a part of your family. In fact, the last element said that you know that they are, you

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know, your responsibility, you have a responsibility to them, you know, that a law has it is a laws other than they are in the in your family, you could be in their place and they be in yours. It's just the laws of destiny that you are where you are, and they are where they are. So you should treat them with proper treatment and kindness, etc. And of course, in terms of Dawa, this has a big impact. When you listen to the people, the maids.

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The drivers who accept Islam when you listen to their stories, in every month, we have

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10 2030 of them accepting Islam, listen to why they accepted Islam. For the most part. It's because the ones who they're working for treated them well.

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When you hear people that said I don't want to hear anything about Islam. Why? Because the people they work for treated them, you know, in the worst of ways completely an Islamic

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the how we treat people has a major impact in terms of Dawa in terms of the message of Islam reaching them.

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So we can see in the story. When Prophet Musa told his servant, bring us our lunch, bring us bring the lunch for us. Our lunch he didn't say my lunch was his lunch, but he said our lunch we share it together, you know bring it for us not bring me my lunch, which is which is what we would normally say right? But he said bring us our lunch.

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We can find also

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in the story

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of obedience, the concept of obedience to divine law.

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If we look at Heather's scuttling of the boat, killing the child,

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that this was via last command.

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This is not permissible for anyone who does not reveal receive divine revelation to kill or destroy anyone or anything claiming that there is hidden wisdom behind it.

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I'll hit there is acting on a laws command and is obedient to a laws command. Similar to Prophet Abraham. When he was instructed to kill his son, Ishmael it is the sons his own son wanted to kill him. This is something which normally we would reject. But following the divine command if allies instructed that it be done, do it. You don't question you. Don't ask

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There was not a follower of Moses or prophet Mohammed Salah.

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If he were a follower of either of them, he would not have been allowed to go beyond the divine law which was revealed to both of them.

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So he was following divine instructions, but it wasn't

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from what was given to Prophet Musa, nor what was given to them it says Allah.

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Point 14.

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There is in the narration of the Hadith concerning moves and further evidence that information conveyed by a single reliable narrator is to be accepted.

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You have some individuals, some groups among them hospitalier

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who claim that evidence which comes by what they call harbor warhead,

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harbor Allah hit

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Hadith authentic Sahih Bukhari and Muslim but it's narrated by only one Sahabi

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or one Tabby. They say we don't accept this in Akita.

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We don't accept this in a pita. So because of that, you will find his Berta here. Right this group, which was formed in Jordan by Takia, Dean and avani he's got followers. Now this Omar barkery. You see in the newspaper, Omar rockery, they're talking about from the UK, Lebanon UK, he is with that group, right, he is one of the early propagators of that message. He'd gone to UK and formed the group around him mostly university students, etc. and promoting their call usually hear them calling about halifa. The Hill alpha, that is usually they call themselves the khilafah movement, for example, now the term which is used for them, but the official name of that group is called his

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Buddha here, they're banned in many Arab countries, right?

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Anyway, the point is that you will hear from them that they will deny punishment of the grave.

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They will deny the return of Prophet Isa and a number of other things which you know, everybody said hey, we this is part of the deen we all know this but they say this is narrated by single narrations is harbor wide. But the reality is if we look in the story here

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even Ibis accepts a wave and cobs narration, though it is only a single narration.

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And when a been a bass, you know had

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heard this story about?

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I'll be Kelly.

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Right. nofal bacala, who was saying that? Moosa was a different loser. Right?

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This had been brought to him by some of his students to type it in. So a group of them asked him, I've been abuzz. Every night boss narrated to them this hadith by himself. They didn't say, you're just one.

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We can't trust what you're saying. We need to have some more to tell us this. Accepted what he said and this is what he's talking about the story of Muslims. This is a pita.

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So this argument is a false argument. It's a way that they escape, you know, dealing with

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the methodology of the Prophet Muhammad Salah.

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So they leaves them more room to play with the religion,

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to modify it and include their own ideas. Right? Very dangerous.

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Though the concept of khilafah as a concept is right, Muslims should have a Khalifa. But there are many steps that we have to go through before we're going to achieve it. They want to go straight there and achieve it now.

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Point number 15

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is that of overseas travel, Prophet Moses, his journey

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took him overseas, he traveled in the boat.

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So

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usually overseas means you're going some distance away from your home, you know that this is part of the necessary effort that one may have to make in order to get the necessary knowledge. One has to be prepared to go overseas if it takes that. So this is sufficient evidence for us. That seeking knowledge, you know

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should not be restricted to one's own locale. If one has gained the knowledge available in one's locale, then to go

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beyond that locale is strongly recommended, may even be compulsory on specific circumstances. However, the commonly quoted hadith

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of global Elmo officine seek knowledge even unto China. It's a commonly quoted Hadith This is fabricated.

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It is fabricated, fabricated meaning it is a lie attributed to Prophet mama says Allah. And the prophet SAW Selim said, Whoever tells a lie in my name will find his seat in the Hellfire,

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as in, say Buhari, so it's very serious, not to be taken lightly.

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Though the concept, seek knowledge even as the China is true,

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the concept is true.

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Right, and this is clear from the from the story of Prophet Musa that you make the effort go overseas, if it takes, which requires it.

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And the Sahaba when you listen to them and the tambien, and the early scholars were the different journeys that they took in search of knowledge, it's clear that Islam does encourage it. But to attribute that particular statement to Prophet Muhammad, Salah is incorrect.

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Also, what we learned from it is the concept of taking provisions in one's journeys.

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You have some people who say that we are supposed to trust in a law.

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True trust in the law means you set out on a journey, and you don't take anything with you. You trust in Allah, He will provide

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trust in Allah and he will provide. So you set out without any provision. There's a hadith where the prophet SAW Solomon said, you know that, if you were like the birds, the bird sets out,

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doesn't know where his provisioning comes back, you know, complete trust in Allah.

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If you were like the birds, you know that, I don't know, he gave some

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consequences, you know, of Paradise or something like this for it to mean, that's real trust in Allah. But the point is that

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the bird, it is his nature. He doesn't carry provision, he goes finds vision, right? Let's see, the bird doesn't carry food along with it, after he finds the food and he carries it and feeds

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the children, the baby birds, he doesn't leave the baby birds and says Allah will provide

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he provides for it. So the effort is there.

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So when the professor Sallam gave that example, you know, people are trying to apply it exactly without looking at the difference between us and birds. Instead of understanding the principle of trust in Allah, they are trying to compare it just like the bird sets out with nothing, we should set out with nothing.

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The bird has no choice.

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It's different.

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So for us, in the story of Musa is clear evidence we're supposed to set up with provision because Prophet Musa center was provision he took food with him. That's why he asked the seven bring the food, we're hungry, let's eat.

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So our Messiah was one of the leading messengers of Allah.

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So if it was a higher level of tawakkol of trust in a lot to set out without provision, what do you think about Prophet Musa? You're better than him right? On a higher level you go out without provision to take something with him.

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This is obviously misguidance.

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And it's the same thing people do this for Hajj.

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You know, they come to Hajj people have done this in the past. And then you see them lining up begging

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you know, during Hajj is wrong.

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Because begging in Islam is only permissible to those who have no other option, not by choice. But by destiny, allows cause the business to fail, you know, fit some tragedy to happen to them and they're just destitute. They have to do something so they're forced. Otherwise prompts are seldom said a person who begs who has no need of begging will come before a law with no skin on his face.

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Just bones

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What we can also gain from the story is humility in the quest of knowledge,

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that we should remain humble in all circumstances. Because of that

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Moses

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who was keen on meeting elkader

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his attitude,

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being though he was at a higher level of profits, right, he's from what they call as me, Minoru Sol, is of the special group the hire group which brings us alum spoke about a loss mentioned earlier as

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he was from them the top level of messengers.

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Whether we consider him to be a messenger, Prophet of Allah or not, he was not on Moses level. But Moosa humbled himself, showing his people, that he was ready to go out to learn that the element of humility is essential for one,

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to gain knowledge properly.

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Also, humidity to one's teacher, if you look consider the way in which Moosa speaks to a leader,

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May I follow you,

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please, is using very, you know, gentle ways of speaking to somebody, though he is his superior. He's speaking to him humbly.

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That this is something again, essential because if one studies with a teacher

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and one does not respect the teacher and have humility towards the teacher, then you really can't learn very much, you will not learn what the teacher really has to give, you may get some bits and pieces of knowledge, but one will not learn

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properly from that teacher, humility is essential.

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What we find also in it is the attribution of knowledge to a law.

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When Moses requested the hitter, to teach him, you talk about, he talked about something of that knowledge which you were taught, knowledge came from Allah.

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And also,

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that there should be patience in seeking knowledge.

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That is from the etiquette of a student, to be patient with his teacher, and to obey His instructions, as Moses and his teacher have hidden in the story.

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One who does not have patience, and persistence, perseverance, will lose much knowledge, as indicated by Heather's explanation of why Prophet Musa would not be able to learn from him.

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Right? Why did he say you will not be able to learn because you will not be able to be patient. So he's saying then, that patience is essential for one to be able to learn.

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In this case, there was an added factor. There are some added factors, but the principle of patience being necessary for gaining knowledge is identified in the story.

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And the foundation, point number 22, the foundation of patience is itself knowledge. foundation of patience, is knowledge because this is what Alhaji said to Musa you will not be able to, to be patient with me Why? Because how can you have patience with something you don't understand?

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How can you have patience with something you don't understand?

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Because he was going to do things which Moosa could not understand. So he knew he was not going to be able to be patient.

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So from that we can deduce that patient knowledge

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gives us the ability to be patient.

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Knowledge gives us the ability to be patient. And of course, it is knowledge for example

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of what that whatever law destines is good for us dollars which the believers have, which make them or give them the ability to be patient in the times of calamity and trials in their lives.

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Isn't it if we didn't have knowledge, that whatever a lot destines is for our benefit that we will benefit from it.

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Some way somehow, even if we don't understand it.

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So as we said,

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it is knowledge of what Allah is destined, that what Allah destined is good for us. Ultimately, this knowledge gives us the ability to be patient with the trials of this life.

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Also from it, we can get the permission to disallow questions. Somebody is teaching a class to say no questions while Sam teaching

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at the end,

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you know, because the nature of the student, they want to ask questions, right? Right, then, but what happens is that slows down the lesson

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drags the class out. You know, there are times when you're teaching them, that it's okay to have questions in the middle of it. But then there are other times when the information you're giving is such that most of the questions people are going to ask answered in the presentation. Right? So what happens is that you don't wait. So you're asking questions, and the teacher has to say, well, it's coming, you know, be patient, you know, it's coming at the end of the class, it's there in the lesson, you know, etc, etc. So, in the story here we have

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telling Mussa

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don't ask any questions, until I tell you.

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This is legitimate mode of teaching. And although some students will object they want to be able to ask questions, know that, of course, it is a legitimate method.

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And in the story, we'll just take

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one more point and then we'll break for Salah inshallah, there is wisdom, the wisdom of a loss acts, the acts which will have their dead are purely from a loss destiny,

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except as a law made them take place on their hands, so that the believers could use them as evidence of the subtle benefits in what Allah has destined, and that some things he might detest strongly.

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But at the same time, it is beneficial for his religion, as in the case of a boy of the boy,

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or it is beneficial for his worldly life, as in the case of the boat.

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So along made them examples of his gentleness and kindness. So they would know and be completely pleased with the distance with the detestable elements of destiny. That's why the sixth pillar of Eman is belief in elkader. Harry, he was sharing

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the good of it, as well as the evil,

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the good of it, none of us has any problems with

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but the evil one, that is what we tend to have problems with. So the story of Prophet Musa those things which took place are things which normally happen purely from a loss destiny without you knowing who is doing it and why.

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cars get broken, like the boat got broken, people die, as the kid was killed. But why? We don't know. In this case, a lot has happened with Moosa Heather is the one doing it, right? And Moosa is witnessing it. And then he explains why. So it is. So Allah uses this as a lesson for us to understand the good behind the evil elements of the destiny,

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the detestable elements of destiny, things which we we find difficulty accepting, why this happen? This is to show us that there is something good behind it, you know, because these are only examples. And of course, at the same time, it does contain the reality that

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what the Lord does in his dominion

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is his wish and his choice. And really the human mind human intelligence doesn't have the right to question why.

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Even if we don't know, we don't have the right to question. Why?

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Because it's a laws.

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All we need to know is that Allah is the Creator sustainer He is good, he wishes for us good. And then we submit the whys, the house, the whens of these things, really, we don't really need to know with regards to our laws.

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Destiny

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and our human intelligence because this one again up discussion with non Muslims, atheists and others, this is where they usually come to, then why?

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The tsunami? Remember the tsunami? Why? Your God is a good God?

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He's all powerful God,

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then could he not have stopped the tsunami? Yes. Then why didn't he stop it? Why? What? Because in your mind, you can't see any good coming from the tsunami. So it makes sense to you that if you were God, you would have stopped it. So this basically what you're saying, right? If I was God, I would have stopped it. So therefore God should stop it.

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Who are you? Who are you? Do you understand the bigger picture? You don't, our human intelligence is very limited.

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So this is where the, the crux of the matter lies for the believer. We understand that what Allah has chosen, it is in his creation and he knows best.

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We'll stop here in sha Allah and go for Allah

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Subhana Allah, Muhammad Deacon, Shadow Allah and Anand. istockphoto going over to Blake