Bilal Philips – Tafseer – Surah Al-Kahf 29

Bilal Philips
AI: Summary © The speakers discuss various topics related to Islam, including the importance of patient reserve, the use of sadness, and the historical significance of the "naught" concept. They also touch on the historical significance of the "naught" concept and the importance of belief in the God-criptions for the future. The conversation also touches on the use of " sight" and the " Newman culture of the beast", as well as the confusion surrounding a deceased Indian god's name.
AI: Transcript ©
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salat wa salam ala rasulillah appraise due to alarm the last piece investing in the last messenger of the law.

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In the previous session, we were looking at the benefits from the lessons are derived from the story of Musa and

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that story

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which ended with verse 82.

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Had, as you mentioned, a number of benefits a number of scholars have written on them, you mentioned from Saudi, as well as mature Hasson.

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And others have written more concerning the various lessons and benefits. And I compiled them all together and we reached proximity, I think point number 25. We completed that had to do with human reason and the laws world from a mistaken that.

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Well, anyway, go to 25. Now, behavioral benefits, as we said, indicates that Allah does not does whatever he wishes in his dominion, and besides in his creation, as he wants with regards to the benefits, and happiness.

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Thus, there is no place for human intelligence, or reason with respect to our laws.

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And no valid opposition can be raised against these laws. Instead, it is obligatory for the creation to be pleased and accepting of his choice, because this is one of the things which come out of we have

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done and what was behind the apparent evil.

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That this was Allah teaching us general principles which govern our lives, we don't have somebody like to come and explain to us what is behind the variety of things that are happening in our lives. But that particular example of use is a general principle, a set of principles or like an example for us, by which we no judge the rest of our lives.

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Also the paradoxes of life, but there are paradoxes in life where apparent loss is, in fact, again, and what appears to be cruelty is, in fact, mercy. What appears to be returning for evil is in fact, justice and our generosity. You know, we look around us ourselves, and we see people seemingly to gain they seem to gain from doing evil. So it looks to us and they've succeeded, that was good.

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And we see people receiving what appears to be bad.

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paradoxes, this is part of the test, we believe, I believe that behind all of it, is allows wisdom, the whatever he has destined for the believers is

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when these paradoxes as they exist, will not affect us, we should not affect us.

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From the story, you can also derive the permissibility or the legality of hiring help, you know, I have to do something, this is a legal issue that can be deduced from it as well.

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So point number 27. The issue of hired help, you know, this is a legal issue, is it permissible to hire somebody to do a job or somebody hired to do a job for you pay them for doing a particular job? or something, you know, I mean, it's the Sharia is functioning in accordance with that allows a function and credits. However, this is among the things which could be deduced from the story, a minor point,

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but it was the suggestion of Musa Moses to uncover the

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payment for the job but

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also the issue of fulfillment of condition is the story contains evidence that one may act according to conditions set.

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And if you said conditions in a person if this happens, that happens rarely happens then this is going to happen. And this is legitimate.

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Joy journey with Russa after his last promise not to question was broken. It's legitimate to set those kinds of conditions on peace.

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And dealing with them

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the attribution of evil to a law firm.

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regarding his acts, it may be deduced that the proper etiquette regarding a law and evil is not to attributed directly to him. We discussed about the issue in the first case, when he was breaking when

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he was working the boat, he talks about himself doing it explaining when I broke the boat, right. And when he killed the boy referred to as himself doing it, when he spoke about

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the, the what was coming from, from what happened to the boy, he then he turned it back to Allah wishing this good for the boys will talk about the good elements, he will refer back to Allah, when he spoke about the negative issues that were happening attributed to himself. He said that was part of the etiquette problems are seldom abused, that

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we can see it in the Koran, even in

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the Lord of the dawn, from the evil of what he has created,

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maybe even created the evil coming from what is created the ultimate levels of personal aspiration. We said as proper etiquette with regards to law, we don't attribute evil directly. Also the attribution of evil to say

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that this is legitimate.

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He attributed his forgetting to inform Prophet Moses, about the loss of the fish, he attributed back to Satan. And

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this is one of the modes by which Satan also, you know, causes us to stray from guidances that he can interfere with our thought patterns, you can interfere with distractors with other things, so that we forget, you know, what our relationship should be, will allow the continued relationship of remembrance, we forget the law, and then we fall into sin.

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And form it

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is point number 31. That the accountability of one who is concerned accountability of one who is forgetful, the fact that Prophet noses

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didn't hold his servant to account for forgetting and himself when he had forgotten and questioned.

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You know, he asked him not to hold him accountable, you know, forgive him for his forgetfulness. And so among these principles, that for a person who is forgetful, they're not held accountable. And this is the

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problems as Alan had said that, you know, one is

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if one misses prayer, for example, would you do too oversleeping and forgetfulness that one plays when one remembers or when one awakens, and that

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is considered

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it's not a makeup.

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We're calling it about makeup, it's really not the makeup. Because it is it has the same value as the salon done in its correct time. Because you're not held accountable for having overslept or forgotten. And that is, if you haven't created circumstances, for forgetting

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because you know, where you haven't, when you had to do something, and you didn't make the effort to remind yourself as people around you take certain steps so it is true to neglect that you have forgotten now then that's another situation

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that you have overslept, you know you didn't set the alarm clock deliberately, you know, you stayed up until 15 minutes before the alarm and then said I'm gonna put my head under the pillow and 15 minutes

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or so, deliberately make steps like that which put yourself in a situation, you know, then of course, Allah knows what your intentions are, and he will hold you accordingly.

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Number 30 to repel a greater evil with a lesser evil. We said the permissibility of committing the lesser of two evils to repel the greater can be deduced from our holiday scuttling to avoid its capture and his killing of the boy to protect his parents from being driven into disbelief. This is among the principles well known Maxim's of Islamic law, you know where you have faced with two evils you to do the lesser of the two to prevent the greater is permissible.

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Number 33 the destruction of property or a portion of property in order to save the majority. This is another legal Maxim deduce from this acts of

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in order to damage the part of the boat to save the whole boat. And this is what we said before the doctors do, they cut off your arm to save the rest of your body in a cut of body parts, to save the rest from being infected by you know, some disease or whatever.

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requesting food and lodging

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that it is permissible to request food and lodging in a foreign country you don't know the places to get food etc. It is permissible to request because we have this whole issue of begging in Islam or begging is forbidden. Where you know a person is not justified, but find a way to go what to do to others to help us is islamically legitimate I mean of course not abusing their generosity and their you know kindness that taken from them whatever help is necessary to get you by

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point number 35 the question of the eternity of the eternal nature of huddling

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he is alive till today. And this belief is in fact false.

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Because there are no authentic narration to support there are a number of narrations you know, from the Targaryen and others, you know, where they've made these kind of references there is even you know claims that you know, later individuals the hospital bursary and others met other and you mentioned also that the Sophie's in use in the chain, you know, the chain of operation to claim the secret knowledge back from the asylum, they will put in the chain.

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And of course, to the scholars, this is a joke, you know, this is not acceptable at all. This is why we don't have any authentic chains of narrations for the secret knowledge that they claim to possess.

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Point number 36 and the issue of refutation of scholars whether it is like a scholar relative to Musa Musa studied under him and you know Musa condemned for the attitude.

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But he is told and he realized after that he should have been patient and hold themselves back. So from that scholars deduced that one should refrain from refuting leading scholars and instead seek to find out from them their positions regarding the issues that we feel them to be

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a leading scholar

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supposedly saying something and you have access to find out directly from the scholar we should do so rather than you know, be quick to say well, he has deviated he is this and he is that

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is really a dangerous

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pattern which has become also prevalent today. Where anybody's mistake, whether it's major scholar, minor scholar or student knowledge, now becomes the basis for people to attack that individual and to make him you know, no longer a source of knowledge etc, etc. that people may gain from.

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Of course,

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in the employment the 37 judging by the apparent in the matches are normally judged by what is apparent regarding rulings concerning the things of this life.

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Consequently, Moses condemned

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for scuttling the ship killing the boy and killing the boy.

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And that's what we are required to do. If we see that even from the greatest of scholars, something which is a clear and apparent evil, then we should condemn it.

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On one hand, we learn from our situation with

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Moses that this was a unique situation, and how they knew that he had special knowledge and he was sent to learn from this man. And we were supposed to be patient. So and so from that we can draw the general principle of you know, being patient with those who are learning from not be quick to say you made a mistake or you made a mistake, because maybe later on down the line they will clarify what you thought was a mistake because they'll have a baby

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Most mistakes. In fact, we're not. Right. That's a general principle. But in terms of practically

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when we see a such circumstance, we are open sanely, open error is committed, we're not talking about something more theoretically, theoretical on the level of scholars made a statement, which is, you know, has certain 50 implications. And now we talk about something very practical murder, you know, breaking property, taking alcohol, committing fornication, these kind of things. We don't accept that from anybody, no matter how great a scholar you may be, we talked about the dangers of the Sufi movement, which claims for the mystics in our special rights to do certain things, which nobody can question. And this is common, you know, even amongst non Muslims. We're just discussing a

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few nights back with about another individual in India called Sai Baba. It has his followers, and he's conducting all kinds of, you know,

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some corrupt acts, but his followers, you know, explained that,

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you know, this is God, they believe him to be God, you know, so I mean, what you see is not what it actually is, you know. So, we understand, Yes, that's true from God, what you see, may not actually be, but not other human beings, we don't give them that leeway. They are like us, we judge them according to what is apparent and obvious.

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Point number 38

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is not appropriate.

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Simply because the person has read this mean that he's outside of the category of poor, because we said that

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referred to by Alaska dollars being

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the skinny. So it is acceptable to give in terms of charts, etc. to somebody who may have difficulty you don't have to have somebody who's down and out. So far, they have nothing, they're absolutely finished, no generosity and no charge, go for two hours. And honestly, they're just getting by

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admonition of companions, number 39. Maybe deduce from the story that one should not abandon his companion without admonishing him, and ensuring that he does not have an excuse, or justification for his actions.

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That is, the acts of Prophet Moses. Number 40 allows protection of the righteous, we spoke about the fact that

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those individuals

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are the child the righteous parents, who Whose child is going to drive them into corruption into disbelief, Allah took the life of the child to protect them, they were righteous, Allah protected them, also

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children of that righteous parent, in over orphans, whose wealth was under that wall. Again, this is the righteous anger is near to the righteous, they're also protected by lasma to Allah because of the righteousness

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and service of the righteous number 41.

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The reason given for fixing the errors that was that the father of the boys was righteous, indicating that service of the righteous are those connected to them is better than service to others as well. They've concluded

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point number 42 belief in the destiny, we spoke about what was written on the,

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on the tablets, by witches under the wall among them. The first point dealt with sadness, that Allah expressed that he was amazed. The people who claim to believe in the destiny are sad. So from that, we conclude that

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one should not if one really believes in destiny, one should not

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be overwhelmed by sadness. I didn't mean by being sad, because it's natural to be sad when the loss of life or loss of property or whatever, you know, we do naturally become sad, but we shouldn't be overwhelmed by that sadness. This is why even when you have a loss of life, right, your child dies, your husband dies, somebody close to you dies, mourning is fixed that three days. You know, why does Islam circle stop? I mean, I mean, learning is not like, you know, sadness is not like a tap. You can turn it on and turn it off.

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You're sad, and it can you just say, I'm not going to be sad anymore.

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You may still be sad after three days. But surely our business allows you to express that sadness openly in the form of mourning beyond three days.

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Because really,

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you should be able to get over it, if you truly believe in the destiny. So the concept of destiny is not just an intellectual, philosophical concept that we say, Yes, I believe in the destiny, Allah knows everything in this world already. That's the concept. But how is it manifest in our lives? sadness?

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How do you deal with calamities, if we're constantly getting knocked from side to side, everything happens, we're torn down, we're sad, you know, then we know there's something wrong with our faith in the destiny, that's reality.

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we can deduce from it

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that you mentioned, mentioned that a person who is aware that he is going to die in order is amazing that he can be overjoyed in a state of, you know, ecstasy, bliss, that he forgets the world around him, forgets. If you know you're going to die, and you should reach that state.

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You can't afford to get there.

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And that's why problems are seldom. And this is point 43 encourage us to remember death. Often, he used to call it the destroyer of pleasures. So he said, you know, remember, the destroyer of pleasures, remember that keep ourselves on an even keel, nothing will become more,

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you know, to keep a coffin in our homes. In

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Islam, there's so you go to that extreme that we are conscious of when the slaughter janazah we attended, somebody is being taken to the graveyard we go to take whatever opportunities are there to be reminded by death of our own

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our own death.

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Basically, the points of benefits and lessons that we could extract from the story of Musa

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now we'll continue on to the store, which begins from verse 83.

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They will ask you about the campaign, tell them I will recite something of his story to you. So from verses 83 to 80, to 99. Allah

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mentioned is the story of

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They asked you about the economy, the nation,

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that the story of the beauty of the cave,

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revealed to the prophets are seldom because the Netherlands had questioned him, about them and about the soul. And

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we said already that history was not authentic loads found in all of the books of Tafseer. It's virtually everybody works with it as being the reason for these questions. Right? We said it's not authentic. However, the worse than say worse.

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They asked you about, obviously, the people of Mecca did ask. But the incident what was actually behind it, why they asked, we say that the story that they brought to the dinner, and then asked the Jews, what should we do to ask them

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to expose him as a false prophet or whatever. And they got these questions from the Jews, that narration is not authentic. But however it was, whether it was from Christians or from Jews, or whoever it was, who asked the parents as salam was asked about the name in Mecca.

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So the story begins from the question.

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Dina Razi, who is a scholar of Tafseer, from the 12th century,

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he had concluded that he was Alexander the Great,

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Alexander the Great who was from the fourth century BC.

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And he concluded that we have to accept that because

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he is the only figure in the history books, which fit the description of the army going to the farthest point to the end.

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Fathers point to the west, you know, this was what Alexander the Great had done was, he found that there is enough

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evidence to indicate that it must have been Alexander the Great. So there's nobody else to choose. So why make up fictitious individuals saying that maybe it was something from here or there or wherever? No, he said, we have this in the history books. That's what it is.

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However, when he said that, to be mentioned that there is a problem with it, because we, as you mentioned that Alexander the Great was a student of ours started. It studied under him. He was the father, the school of thought. And I started school of thought, in terms of

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theology, doesn't agree with Islam. So if he was, in fact, Alexander the Great, then remember the law was chosen Alexander the Great, and praising him also known tracing.

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So he said, this issue and problem, there are some other scholars and he had said, Well, perhaps Alexander only took some I started, you know, what was acceptable, and he rejected the rest. And then

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transition to the early one, not the one, which was revised and reprinted in NACA, he will find he has an appendix, you know, in his translation, where he has made about five or six pages, explaining the length why the name was Alexander the Great

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reality is that we have of information collected historical information, in the case of Alexander the Great was an idol worship.

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That's what we have. That's reality.

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And the way Allah describes our name in the Quran, is that this man is a man of God.

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He was establishing tell he was calling people to choose a place to share it at cetera, et cetera. So these two don't match. So to be accurate, in terms of Tafseer, one has to take the position that

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Alexander the Great, as far as we know, is not incarnate. At some time in the future, we'll get further information that Alexander Byrd was really, really did believe in only one God, and He was so nice, and this was like false information about him in that, but for now, the evidence is overwhelming that Alexander the Great was not.

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And when

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asked about the name,

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he explained that he was a righteous servant of Allah who called people to the oneness of Allah. And in the course of doing so he was struck on the top of his head.

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And he died.

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The top of the head is called also an Arabic karma.

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And Allah gotten back to life.

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And you continue to spread the word, until he was struck on the top of his head again. And he died. As a result of that he was called the codename

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The one who was hitting twice on the top of his head, for the sake of Allah. That is the origin of the name

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said that this narration from

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an authentic narration is a hobby, so anything else, which is not coming from the Sahaba just speculation and others we say it doesn't have the same weight.

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Somebody who said that he was called to come in because he reached the east and the west, you know, sandwich the top of the sun rises and sets because the upper surface of the sun as well as the mirror surface when it's going down, this is also called in Arabic karma. So they say this, because of the fact that he went to the farthest point is in the West that he was called. But once you have a metallic statement, then that's enough for us. I was also said that it metaphorically referred to the vast Dominion spreading from the east to the west, as it

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was referred to by the normal to have stated concerning the rising sun he said the upper edge of the sun appears lead from a tour until it rises completely. If the lower edge of the sun disappears from the horizon.

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It sets completely

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Do not make your prayers while the sun is rising.

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Because it rises between the horns of Satan,

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same word.

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But as we said, the statement the valley may be compiled without problems I send them you know is most reliable if you were to take a statement, what is likely in the meaning is, it's better for us to go with that to the Sahabi.

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They ask you about the company and tell them I will recite something of his story to you.

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The Prophet says,

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to tell them that you would narrate to them whatever it was, he was asking about the name, what was sufficient for them to reflect on and to benefit from as a lesson. As to other details of his life, he would not

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say, as I said,

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some of it, he would relate to them some of the story not going into all the details. And this is a pattern we mentioned before our stories in the crime.

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When he narrated

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the stories, or even his own narration, this is based on revelation of the past, always the stories focused on the important details wherever is mentioned, there's a lesson to be taken from. But the unnecessary detail what color is the cloak of use of, you know, when you go into the Bible you read, it tells you to the multicolored cloak, and it was this and it was darker than the other? Well,

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it has no value in terms of the lesson to be learned from the story of users. So if

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you find an assembler drops much of the details when narrating stories,

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verse 84.

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Indeed, I established him in the land, and gave him a way to do everything

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and do the establishment in the band. This means that Allah gave him great power, and all the mighty kings could have. So he gained dominion over the east and west, all countries in the Kings submitted to him, and all the nations have served him

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watching now.

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And I gave him a way to do everything. Seven,

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which means way has been interpreted and translated in a number of different ways by different translators. In my boss, who is considered the leading interpreter of the crime, he translated the sub as knowledge. So the meaning here is vast knowledge concerning the peace, peace,

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when prophets will

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send the bird

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to get information,

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the board came back saying,

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I found a woman

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who has given all things

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the same phrase, all things is used here. But it's known that she is what it meant was that she was given all things that monarchs like herself may acquire

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things in the sense that control over the whole earth etc. knowledge is limited to her own kingdom.

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Allah gave me the means to do all things meaning the means and power to conquer all areas, regions and countries to defeat enemies suppress kings of Earth and humiliate violators. He was given all that a man like him would need an alarm was best.

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Have you been Hamza related? That he was gonna be tolerant when someone asked him about zucchini and about how he reached the eastern West? He replied.

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He said he submitted the clouds the clouds to him, destined for him what he needed and opened his hand to him.

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Verse 85, and 86

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fat bossa nova

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Bella Margarita shamcey

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So, one such way, until we reach the sunset, he found the sun setting in the spring of muddy water, and you found some people nearby, I instructed the harmony, either punish them or treat them with kindness, for advice.

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After describing the basic situation of zilpha name,

00:35:32 --> 00:35:46

Allah began to describe one of his journeys. So he followed one such way, meaning that you benefited from the means that Allah gave him and traveled through the land on life some people are given means, but do not benefit from them.

00:35:50 --> 00:36:13

until we reached the sunset, meaning that we follow the route until you reach the furthest point that can be reached in the direction of the sun setting, which is the west of the earth. As for the idea of is reaching the place in the sky or the sunset, this is something impossible, as was mentioned by

00:36:15 --> 00:36:17

the Spanish commentator, the 13th century.

00:36:19 --> 00:36:42

He said, it is not intended that you reached and touched the actual sun in the West and in the east, because it springs with the sky on the earth without touching it. And it's too big to enter any earthly spring, in fact, many times bigger than the Earth, intended meaning yours if you reach the farthest point of civilization, to the west, and to the east.

00:36:44 --> 00:37:05

In terms of the past and present, explain what this means that they've reached the end of the earth to the west, which lies at the Atlantic Ocean, because he didn't have any means to travel further. This is the general interpretation. However, actually, there is no clear evidence to limit his journey here.

00:37:06 --> 00:37:56

Researchers from the 20th century have shown that it was possible for people from the chronic times to have built rebates and sailed from Egypt all the way to America, where they tried to understand where the pyramid structures of the Aztecs came from, because there are similarities between the pyramids, they are the pyramids back in Egypt, is it possible that they could have gotten that knowledge from the pharaohs? So if that were the case, how are they so they built an individual Swede or somebody who was named his survival or something like this, he had built way back in the 60s or something. He got people from Egypt, where the need is growing, which they used to make the

00:37:56 --> 00:38:03

ships from the on the hieroglyphics you can see the ships that they made, and following the way in which they built a big ship made from

00:38:04 --> 00:38:17

you know, the same way they used to make papayas. They also use it to make their boats the hollow on the inside, it's almost like bamboo, right? So they wash them all together. And they made a big ship.

00:38:18 --> 00:38:24

And you manage to go from Egypt to America in it right, from America to Egypt,

00:38:25 --> 00:38:56

demonstrating that it was physically possible. So that has been proven, then it is quite possible that we'll come in didn't stop at the Atlantic coast in year one all the way across America, which ends the earth, the earth lands to the west, because once you were with China, in the Pacific, and then China then is ended the farthest point east if you look at them as being from the central area, all right.

00:38:57 --> 00:39:38

So that's theoretically possible. I mean, I'm not claiming that that's what happened. But that could just as well have been possible. People who made these statements are based on their knowledge, their limited knowledge of America, because of course, I'm quoting you and he said this. This was before they discovered America in 1492. He was from the 13th century called 13th century. So I mean, the people the scholars in looking at the verses will try to apply it, you know, to what was known to them at the time. And so of course, when we look at these kinds of explanations, we

00:39:39 --> 00:39:43

open them up to accept knowledge from our own times.

00:39:50 --> 00:39:59

He found the sun setting in a spring of muddy water, when the sun appeared to him to be setting in the ocean. This is something which has

00:40:00 --> 00:40:08

Anyone who rose to the coast can see it looks as if the sun was setting in the sea. But in fact, it never leaves its fixed orbit

00:40:10 --> 00:40:27

is according to one view derived from hammer, which means mud, as in reverse. Remember, when your Lord said today, I'm going to create a man from dried clay, of smooth mud, in hammer in muslin.

00:40:28 --> 00:40:30

So, this

00:40:31 --> 00:40:46

description of the ocean has been like a spoon of muddy water This was taken from this particular meaning of Hermia. And again,

00:40:47 --> 00:40:49

there are other interpretations in

00:40:51 --> 00:41:01

the opinion that are meant blackmud in this case, the verse man with the sun appear to be setting in a spring of black mud, and

00:41:02 --> 00:41:03

arson, Hamza, and

00:41:04 --> 00:41:15

they recited honey as Hania meaning hot, in which case, the verse would also mean it appeared to be setting in a hot spring. So

00:41:16 --> 00:41:33

three sets of additional meanings that could be applied here. Of course, all of these means are not necessarily contradictory, because everyone stands at a distance, you know, looking at the shoe and looking out to the ocean, the ocean

00:41:34 --> 00:42:21

tends to look more blue etc, and clear the closer you get to the water. But from from our further distance, it looks like the sea which is appears to be uncertain, uncertain positionally, flying over it in the plane, depending on the height, it has a block level to it. So it's acceptable for ham er to have that meaning that it was like black, muddy, it could also be muddy from certain parts of the earth where, you know, tributaries, seas, rivers are coming into the ocean, it causes that hydration to have a muddy level to it, or if it's very turbulent, the sea could have that look. And of course, in some of those areas, the water gets hot, it is hot, right. So, all of these

00:42:21 --> 00:42:45

descriptions are applicable to what will come in observed, that also is important to understand that the scholar is in some way 10th century and earlier, they recognize that this statement is said, to be found the sun setting in a spring of muddy water, it didn't mean literally, that you find the sum actually going into

00:42:47 --> 00:43:25

the visual is something which we all learn to listen something we're trying to attack the crime. So here's a mistake in the crime. It said that the sun is setting in a muddy screen and the sun doesn't set and what is that it is understood here that this is how it appears to the eye. When we look, look at the sun, it seems like it's sitting behind the mountains or behind the horizon that we see. That's how it appears. So it is described in the grand as it appears to human beings, not you know, as the reality is actually because the scholars pointed out this is not really the case.

00:43:28 --> 00:43:31

So Allah said,

00:43:38 --> 00:43:57

regards to the people that you found there, you found a nation of people in that area and no details about who that nation was, what are the peculiarities etc, you might find in some books is that they give the nation a name and location, specific location, etc. But we don't have evidence for that really.

00:44:00 --> 00:44:36

To say I instructed the company, either we punish them or treat them with kindness, which means that after a lot given victory and power over them, he gave a choice as to how to treat the defeated nation if he wanted to kill the men and the women and children as captives, or he wanted to set them free, without any ransom. And this is similar to the choice is given out to the Battle of Babel what to do with the prisoners should execute them.

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

Allow them to answer themselves in the case of dance and then allow them into

00:44:46 --> 00:44:46

the cave.

00:44:50 --> 00:45:00

Allah affirms his decision he makes a judgment on the people according to their the status of their family.

00:45:01 --> 00:45:02


00:45:03 --> 00:45:21

according to the phrase, or treat them with kindness meant calling them to the truth and teaching them there is a law in either case that the law gave was actually a test for him to see if he would explain his position as conquerors usually do.

00:45:22 --> 00:46:09

Where they may be just, or whether it be just according to divine law, which was supposed to be following is alluded to the phenomenon of oppressive rulers. When she said, Indeed, when kings enter a town, the despoil it may be the most honorable among its people the list and that is what they do. So this was the test for the army had been given to the people, how would you treat them? Would you exploit them? Would he take advantage of them, because he was the control, which is what people normally do already treat them calculate, and His justice and faith became apparent in the ruling, which he pronounced in verse 87.

00:46:12 --> 00:46:13

And 88.

00:46:14 --> 00:46:16

So he replies to a lot

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


00:46:26 --> 00:46:27


00:46:28 --> 00:46:30

replied, I will punish him

00:46:32 --> 00:46:38

when he returned to this lead, who will give him a terrible punishment

00:46:39 --> 00:46:40


00:46:41 --> 00:46:55

punish whoever does wrong, meaning that he would execute those who persisted in disbelief and in a way, in the garden in different places, depending on the context, it refers specifically to

00:46:58 --> 00:47:00

the sage, saying,

00:47:02 --> 00:47:02

to some

00:47:07 --> 00:47:09

Levin Javi

00:47:11 --> 00:47:26

my son do not worship others along with Allah indeed, Sheikh is a great round. So on the basis of that, this concluded that wrong that they were doing, which he would punish them for rose sugar,

00:47:34 --> 00:47:35

when he will be

00:47:36 --> 00:47:51

given a terrible punishment, meaning a severe punishment and painful punishment in the next life. This implies the consummation of the hereafter through words and punishments, was a da

00:47:56 --> 00:47:56


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

da, da.

00:48:01 --> 00:48:08

believes in those latches knees will receive the best reward, and I will speak to him gently

00:48:14 --> 00:48:37

to explain how you responded to the call to a law, he said, what he believes in those righteous deeds that we ever believe and follow in his call to worship alone, without tuition alone without any partner or associate, and did the deeds required by the belief.

00:48:43 --> 00:48:56

We believe that the righteous deeds will receive the best reward, meaning they are guaranteed the greatest reward, which is the garden of Paradise in the hereafter from Allah. Almighty Allah said in

00:48:57 --> 00:48:58

verse 26.

00:49:03 --> 00:49:07

For those who have done good is the best reward and something additional.

00:49:08 --> 00:49:16

explained that the best reward here was paradise and the some of the additional was what?

00:49:17 --> 00:49:18

Seeing a lot, yes.

00:49:20 --> 00:49:29

So, there are two points which should be noted here. The first that will come in follow the divine formula of linking belief with righteous deeds,

00:49:31 --> 00:49:44

and is belief mentioned by itself, it is always followed by some righteous deed. The reason for this is their belief without righteous deeds may easily be knowledge of belief and

00:49:46 --> 00:49:56

belief without righteous deeds may easily be knowledge about belief and not actual belief. Somebody says I believe in Allah

00:50:00 --> 00:50:02

Imagine to do this.

00:50:06 --> 00:50:11

It could only be a statement of fact of knowledge that he knows about a law.

00:50:14 --> 00:50:16

He knows that you should believe in Allah.

00:50:20 --> 00:50:26

Many people mistake that to act to mean actual belief in Allah.

00:50:29 --> 00:50:31

The reason for this

00:50:33 --> 00:50:38

also as an ongoing and righteous deeds, without belief,

00:50:39 --> 00:50:51

usually have ulterior motives, like showing off to gain the admiration of others, or to gain influence over others. So that's why these two have to be together.

00:50:53 --> 00:50:56

Needs maybe just knowledge of your belief.

00:50:57 --> 00:51:05

Because, as I say, always attributed to Jesus. You judge the tree, by its fruit.

00:51:06 --> 00:51:10

It's not producing any fruit and veggies, this tree.

00:51:12 --> 00:51:19

On the other hand, righteous deeds, without belief, become

00:51:21 --> 00:51:23

questionable. Why is the person doing righteousness?

00:51:25 --> 00:51:47

Listen, they say, you know, you don't have to believe in God to be righteous, we will do good deeds, simply because it's good to do good deeds. Reality is that such people, when they come under pressure, when doing deeds is a liability. If you do a good deed, it becomes problematic and creates big problems for you.

00:51:50 --> 00:52:03

So it's always good for the sake of good, it works when there is no, no negative feedback, or negative feedback comes then you find them dropping this altruism.

00:52:06 --> 00:52:09

Because you know, I want it to be done to me. So

00:52:10 --> 00:52:12

you know, you're looking for some good for yourself. So don't

00:52:14 --> 00:52:18

wait to be done for other people, you know, do unto others you have them do unto you.

00:52:22 --> 00:52:23


00:52:24 --> 00:52:37

the second point is that the need for good in this life in the next life is the true reward, which the believer should strive for, in this life good may appear to be rewarded by evil.

00:52:42 --> 00:52:56

In this life, we'll be disappointed. Because the basis of this life's test is believe in the unseen and submission to the commandments of the unseen God.

00:52:58 --> 00:52:59


00:53:00 --> 00:53:04

the greater you are, we have to accept is the one in the next life.

00:53:05 --> 00:53:12

To be focused on this life together is a big mistake, because we will be disappointed.

00:53:14 --> 00:53:28

We will be disappointed because it will now in this life, where to give us everything we sought. When we did good

00:53:29 --> 00:53:32

then it would be around the world.

00:53:34 --> 00:53:38

Everybody would vote and nobody would do bad

00:53:39 --> 00:53:47

if people were doing bad and getting good results from it apparent good results. To nobody would be bad if it was me.

00:53:49 --> 00:53:51

That was terrible, bad.

00:53:53 --> 00:53:54


00:53:55 --> 00:54:04

So the test is only works when the results of our deeds are not

00:54:05 --> 00:54:11

as they ultimately are, in this life, a parent they're not the parent.

00:54:12 --> 00:54:21

You believe that ultimately evil will be get evil it will get at evil results. You believe that? And

00:54:23 --> 00:54:27

it's something we accept because revelation came to inform us of that.

00:54:30 --> 00:54:31

And that is the test of faith.

00:54:36 --> 00:54:38

I will gently

00:54:41 --> 00:54:42

use raw,

00:54:43 --> 00:54:47

gentle words words free from any harshness or difficulty.

00:54:48 --> 00:54:51

Describe Islam as useful and universal.

00:54:56 --> 00:54:59

It is also interesting to note that

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


00:55:02 --> 00:55:04

the disbelievers about two things.

00:55:05 --> 00:55:09

The disbelievers about two things when you punch them

00:55:12 --> 00:55:14

and get punished even more severely.

00:55:16 --> 00:55:19

He also made two promises to the believers.

00:55:20 --> 00:55:25

One was paradise in the next life. And the other is that he would speak to them gently,

00:55:27 --> 00:55:27


00:55:29 --> 00:55:34

Now, if we look at these two, the warning in the promises.

00:55:36 --> 00:55:38

In the case of the believer,

00:55:39 --> 00:55:48

he began with a large force in the next life, then he added to it with treatment in this life.

00:55:49 --> 00:55:50

In the case of the beast,

00:55:52 --> 00:55:54

he began reward

00:55:55 --> 00:56:01

punishment in this life. And when we added to it, what was to come in the next?

00:56:03 --> 00:56:06

Why did he go one way with one?

00:56:07 --> 00:56:08

And another way?

00:56:09 --> 00:56:17

Why did he start with what was in this life in both cases, and because of the difference between the two, for the believer,

00:56:19 --> 00:56:20

for the believer

00:56:23 --> 00:56:29

is not more important than paradise. Paradise is more important than his gentle words.

00:56:30 --> 00:56:30

And that's it.

00:56:31 --> 00:56:32


00:56:33 --> 00:56:59

we started with that for the believers, because that was what's most important. That's where the focus lies, if you get good words, and this is also a traditional, in the case of this believer, he doesn't believe in the next life. So when we were afraid of his punishment, so we started with what was most appropriate for him.

00:57:02 --> 00:57:04

The punishment he threatened him with,

00:57:05 --> 00:57:08

because he doesn't believe in the next slide, that

00:57:10 --> 00:57:18

he that is just a subtle point, which shareholder framing pointed out from this

00:57:19 --> 00:57:26

usage, by the name of the promises and the warnings.

00:57:31 --> 00:57:33

will stop here. This is up to

00:57:35 --> 00:57:50

89. We'll continue with the ICD nine. The next class I was asked to give more time for questions. Last few times, we've just run out till the very end, and nobody got a chance to ask the questions, although that was the result of some

00:57:51 --> 00:57:58

problems that we had with the system. Anyway, now we have time. Dan is going shortly. Did you hear it?

00:57:59 --> 00:58:07

Can you open the window? Maybe we can? If not right. And the meantime, if you'd like to ask any questions concerning the name

00:58:09 --> 00:58:11

or the points that you have taken from the

00:58:12 --> 00:58:14

story of Masada.

00:58:19 --> 00:58:20

Sunrise is

00:58:24 --> 00:58:25

sometimes referred

00:58:27 --> 00:58:27


00:58:30 --> 00:58:33

as asking in terms of some references made to them

00:58:35 --> 00:58:37

as a trainee.

00:58:38 --> 00:58:40

Well, there's been

00:58:41 --> 00:58:54

some suggested that he was wearing a crown you know, like the Vikings, they have two horns coming on either side. But we don't have evidence for this. The best thing that we have is a statement of value.

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

He was hit over the head two times died from it.

00:59:00 --> 00:59:02

And that's where you get the name from.

00:59:04 --> 00:59:05

Was Hickey.

00:59:07 --> 00:59:07


00:59:11 --> 00:59:16

somebody says a king Some say as a prophet, some of you said that the Father is an angel

00:59:19 --> 00:59:20

and down to the earth.

00:59:24 --> 00:59:25

This man

00:59:26 --> 00:59:36

you know, didn't mentioned he was a king. So the reason I'm asking this is because the verse that you mentioned in there, he uses the, the concentration is different here. But he mentioned he uses

00:59:37 --> 00:59:47

this reflection that we shall punish them and we show some thinking is using the majestic we that people tend to refer to others allow us we and whatever.

00:59:48 --> 00:59:50

When I mentioned that,

00:59:53 --> 01:00:00

in the actual verse when it said for example, I transfer was he he replied, I have punished

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

Whoever does wrong the Versace says

01:00:03 --> 01:00:04

for sale for No,

01:00:05 --> 01:00:09

no, we will punish that

01:00:10 --> 01:00:25

it is known that this we call this the Royal We are the majestic we use by people in powerful positions used in law clerks etc. l mean

01:00:28 --> 01:00:36

that it's used to indicate power importance and this kind of thing. He was questioning that this question whether that was proof, then that

01:00:38 --> 01:00:39

was a key

01:00:40 --> 01:00:41

truth really

01:00:45 --> 01:00:47

disappointed that in language,

01:00:48 --> 01:00:49

anybody can use it.

01:00:51 --> 01:01:05

Allah had chosen him had been given him, especially physician had communicated to him. Some people said it was a prophet, maybe it was a prophet in his time to communicate with me direct to the

01:01:06 --> 01:01:07


01:01:08 --> 01:01:09


01:01:10 --> 01:01:11

digest what

01:01:14 --> 01:01:15

it's just a righteous man.

01:01:17 --> 01:01:18

We can

01:01:20 --> 01:01:22

take it from there, we don't need to establish that

01:01:24 --> 01:01:25

he was given

01:01:27 --> 01:01:28


01:01:30 --> 01:01:43

abilities, certain aspects of nature were submitted to him, etc, something like graphic Sulayman, etc. And he was a leader of sorts, where he was actually a king,

01:01:46 --> 01:01:49

or a graphic, or what Allah knows best

01:01:53 --> 01:01:56

to punish anybody who should have some power

01:01:58 --> 01:02:12

when they can do that. So, you know, we don't necessarily have to be a king, if you are leading the armies, you know, you can decide to punish some of the soldiers that are under you. I mean, so that's not proof as a king.

01:02:31 --> 01:02:32

But then I was mentioning

01:02:34 --> 01:03:08

some narration to the effect that if a person sleeps in and gets up late missing a prayer, even if he prays it to still be in Hellfire, I'm not familiar with that narration, you know, the well known one is that you're not held accountable, and well known, at least from Abu Dhabi, etc. Three people are not held accountable, the pen is lifted from three among them is the snipping tool works. So I think there is enough solid and authentic evidence to indicate that a person not held accountable, you know, to override that

01:03:15 --> 01:03:23

innovation process, and I'm oversleeping along with the Sahaba also. So that becomes problematic if you start to say you're going to join them

01:03:30 --> 01:03:31

for the question.

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

Question, was the name given after his death? Well, it would tend to appear safe from the statement, the value that, you know, he received on the head the second time that he died. And that's why it was called the economy. So that would be the conclusion that during his own lifetime, we would have been called by his actual name. We don't know what his actual name was.

01:04:03 --> 01:04:03

They said

01:04:08 --> 01:04:08

they made up

01:04:12 --> 01:04:13

their his question

01:04:15 --> 01:04:17

actually addresses the name.

01:04:18 --> 01:04:29

And it appears that he is talking to him directly. And if this name was given to him after he died, there seems to be a contradiction here. But you know, as we said, The story's been

01:04:31 --> 01:04:46

it could have been through a prophet and he has not given the name of the individual he knows about him dying, what happened after his death and what he became known as. So he used the term you know, which he was known by historically, we know that.

01:04:52 --> 01:04:59

But earlier than that, he also said no, he also Allah Himself addresses in the army.

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

over some name,

01:05:03 --> 01:05:23

right? While she was still alive, so the same issue, whether it's the people calling him or allow them that same issue, you know, could be raised. But the problem is that Allah didn't give us what his actual name was. And he used instead, the name that he came to be known by, as he narrates the story to us

01:05:31 --> 01:05:32

for the question.

01:05:36 --> 01:05:44

So I had a question last week that I was gonna ask you, we mentioned about Muslim Islam, but he was among the elite and something about the rule.

01:05:45 --> 01:05:49

But he does not say that there is no distinction among the prophets.

01:05:50 --> 01:06:17

Okay, never raised the issue concerning a discussion we had concerning Musa Musa in the previous session, where I mentioned, he was really talking about, because if we accept that, there is a profit, we said that in spite of that, which is a position of majority of scholars, in spite of that, Prophet Musa was on a higher level, then,

01:06:18 --> 01:06:20

because he was from

01:06:21 --> 01:06:28

Universal, he was from the special group of prophets that allow gave his title,

01:06:29 --> 01:06:31

you know, which is

01:06:32 --> 01:06:46

it's been translated as, like a different word, very difficult actually, to translate it, but it represented an elite group, a special group, you know, who are given, you know, particular major jobs to do.

01:06:50 --> 01:06:54

We are told not to make any distinction among the prophets, you know, and that's to

01:06:56 --> 01:06:57

say that

01:06:59 --> 01:07:03

we're making a distinction amongst messengers, but the law says,

01:07:06 --> 01:07:14

These are the prophets, Allah has faded, some of the others say, yeah, this is again, the case where as we take one verse as a crime, you can

01:07:15 --> 01:07:18

create one issue, right. But if you

01:07:20 --> 01:07:28

you know, we have to look at both of these together, we don't make a distinction among the prophets, in the sense that we don't say one is not a prophet.

01:07:30 --> 01:07:33

Right, because of our faith, when

01:07:35 --> 01:07:37

we downplay Isa,

01:07:38 --> 01:07:45

right? That it was not really a prophet, or when you say something which is negative towards him.

01:07:47 --> 01:07:56

This is this is the distinction is the Brotherhood of prophethood. That's across the board without making distinction in that brotherhood. But now within

01:07:57 --> 01:07:58

within that

01:08:01 --> 01:08:18

he has elevated some over others, he's given some certain jobs he spoke to some specifically didn't speak to others. So this was a summer last summer. We don't make distinctions. We only say the distinctions based on where the law has himself made.

01:08:25 --> 01:08:43

Last week, I mentioned the terms put in an abdol. Well, these are terminologies commonly used in the mystic circles on the surface. They believe that the total translators

01:08:45 --> 01:09:09

This is the the top Sufi mystic of this era of his time, and that the blessings of Allah come down through this individual, you know, they're distributed from an individual over the rest of the earth. So here's like a new becomes a point of prayer is also called the health

01:09:13 --> 01:09:20

source of health, the ultimate source of health. So this terminology common in Indian Pakistan,

01:09:24 --> 01:09:34

because he was considered among the top or the bottom of his time, the poll of his time. And of course, this is the Robin shake

01:09:40 --> 01:09:42

part of the hierarchy.

01:09:43 --> 01:09:44

You know, when the

01:09:46 --> 01:09:53

time passes, then somebody else steps into his place from the group that's below him from the abdol.

01:09:54 --> 01:09:59

So they've given different names to it, just like in the

01:10:00 --> 01:10:11

Catholic Church and the pope then you have the Cardinals and the bishops and you go down. So, they in Sufi terminology, they have a hierarchy of spiritual masters.

01:10:12 --> 01:10:42

So, so those people who use this lotion album or whatever, there are some people who are into all this paper and everything and they stand up and they actually about about, you know, the channel like there isn't all that stuff and they actually sing, they actually make bigger about that same person. So, that is that is a form of shipment. Yes, if one is calling on these people in vivo, in remembrance, you know, remembering them, then, of course, is an element of shame. When you have I know in West Africa

01:10:48 --> 01:10:49

I mean, they have

01:10:50 --> 01:10:50


01:10:51 --> 01:11:03

pictures, you know of the time it hasn't CCNA is the latest one, and they will put it under climax and they look at him while they're praying he becomes an object of worship to them.

01:11:11 --> 01:11:18

Okay, any questions from the women's side and it's time for the Solana to break some clinical

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shadowline and stop Foucault

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