Channel: Kamil Ahmad
Series: Kamil Ahmad - Instilling Yaqeen
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Bismillah al Rahman al Rahim
al hamdu Lillahi Rabbil alameen
wa Salatu was Salam ala at Emmanuel aquilani Allah, Allah He ultramarine. While early he was so happy woman that we had here was 10 B. So net e li O, Diem,
for salaam alaikum wa rahmatullahi wa barakaatuh.
In our previous class, we said that we would now start to dissect and deconstruct many of the common doubts and allegations against Islam.
all the previous classes we were
building our belief, what is a Muslim supposed to believe?
And so we were building for ourselves a foundation.
And now what we want to do is we want to go on the defense
and defend our Deen from these allegations, and these accusations that are levied against Islam.
And so last week, we started
by first identifying some of the common underlying errors of many of these accusations.
we mentioned a few steps
that if we were to take these steps,
we could easily answer any accusation, any allegation that is out there.
that's because every single accusation, it's based on an error.
It's based on a certain fallacy, a certain way of arriving at a conclusion, a certain way of putting forward an argument, there are always errors in that when it comes to the accusations against Islam and adults that are out there.
we showed how all of these doubts and allegations are really based on flimsy arguments that have no basis.
And one thing that we also mentioned
in the last class,
is the importance of
going on the offensive instead of always remaining on the defensive.
And so unfortunately, many Muslims, they hear certain allegations or accusations against Islam, and they they want to defend.
And they want to, you know, give answers to these allegations.
And sometimes we remain stuck
in that position,
where we're being bombarded with these attacks, one after the other.
And we remain stuck in those trenches, fighting back
without realizing that what is more important is for the Muslim,
to move on, not to remain stuck on these doubts and these allegations, especially when you're dealing with the enemies of Islam. When you're dealing with people like islamophobes, who they have an agenda.
They're not sincere about finding the truth.
they've already made up their mind concerning Islam, and now they're trying to build up their arguments against it.
You can never win over such a person because he's already made up his mind.
what's more important is for us
to get out of that defensive
you know, that defensive position and go on the offensive because
remaining always on the defensive. it weakens us
and it takes away our energy
and it distracts us from what is more important, and that is
Clear truth of Islam to the people and convince them to follow it.
Which is why Allah subhanho wa Taala This is exactly the method that Allah commands His Prophet sallallahu alayhi wa sallam to use. And so in Surah
Al e Imran
most of the surah
deals with removing the doubts
of the Christians and the Jews.
So, Allah addresses a little keytab kuliah Al Kitab in many verses and earlier marohn Allah starts by addressing Al Kitab
in one place
in Surah area Emraan in verse 64, Allah subhanho wa Taala says kuliah Hillel kita de tallow, Isla Kalimantan, Sawa in Benin, avena como
se O Muhammad to Al Kitab o Al Kitab, O People of the Scripture,
let us come to common terms.
Let us come to something that we agree on.
And so here Allah subhanahu wa, tada is teaching us to take the first step, go on the offensive, don't sit back and wait to be attacked. And then think, Okay, how can we defend ourselves?
then invite them to the truth of what we believe in
and warn them of the falsehood that they believe in.
Allah, Buddha Ilaha, while our new sharika de Shea and well and what are you talking about Donna Bowden are bad and in doing
that, we will worship none but Allah, what is the common terms that we should, we should agree on?
That we worship none but Allah,
and that we don't associate anyone with him. And that we don't take anyone as lords and rivals.
with Allah subhanho wa Taala.
Call them to toe he'd warn them against Schick.
Then if they refuse, and they want to continue arguing, what do you do? Don't busy yourself, in arguing with people who are not sincere
finding the truth,
because you won't get anywhere with such people. That's why Allah says, for Intel allow for cool shadows, anonymously moon
then if they turn away,
if they refuse to accept this agreement.
If they refuse to come to common terms
on the point of tawheed,
then what should you do? Don't debate back and forth with them.
say to them,
bear witness that we have submitted.
Tell them bear witness that we are Muslims that we have submitted. And that's it, End of discussion.
that's why we've left addressing the doubts, the common allegations against Islam, we left this for the end. We've left this for the end. And now we're going to start speaking about these. And even though we're going to speak about them, it's going to be
very short, concise, we're not gonna go into detail, and we're not going to address every single doubt and every single allegation against Islam that's out there, because we don't have time for all of that.
But rather, we will look at the most common ones
and address the most common of the doubts concerning Islam. Now.
What we'll do is we'll divide them into three.
So you have those doubts concerning Allah subhanho wa Taala
and allows existence
the second those doubts concerning the foundations of Islam.
Our belief in the Prophet Muhammad sallallahu alayhi wa sallam our belief in the Quran as a word of Allah for example. So what are the doubts concerning that?
And then the third is the doubts concerning the legislations of Islam.
In the legislations that Allah subhanahu wa tada has sent in the Sharia.
And so you have, you know, the laws dealing with punishment, you have the issue of slavery, you have the status of women,
legislations pertaining to jihad, and so on and so forth.
So this is how we'll deal with these doubts by dividing them into these three today. In sha Allah, Allah, we want to focus on the first and that is those doubts concerning
the existence of Allah subhana wa Tada. And so Previously, we had established our proofs
for the existence of Allah subhanho wa Taala without getting into any of the objections.
So we laid out our arguments and our proofs, these are our proofs as Muslims, concerning the existence of Allah.
Obviously, the atheists, they will object.
And so there are objections is what we want to what we want to look at today, we're going to take just three, three common objections to the existence of Allah subhanahu wa tada
and try to answer each of these objections. The first is that science has disproven God. The second is
the second is
that the question the common question, that if a creator exists,
and you say that every
thing that exists, must have a creator must have a cause, then who created the creator? And the third, doubt, is concerning.
The concept of the problem of evil? If God exists, if he is All Merciful, compassionate, then why does he allow suffering? Why does he permit evil to exist?
So the very first
note that we have here is
their claim the claim of atheists today that we don't need. We don't need you to keep on
telling us that God exists when science has advanced so much in today's world, and we have discovered
the ends of the universe.
in no place does God exists in through the scientific method through the scientific method. And so this is something that we've already touched upon previously,
when we spoke about
the sources of knowledge,
and so the reason why some people think that science today has disproven the existence of Allah Subhana Houma data is because, according to them, the only way to arrive at the truth of anything is through science.
And we mentioned that such people
are actually believers in what is known as scientism. scientism is the belief that
the only way to prove anything is through science. And there's no other way. There's no other source of knowledge.
And scientism is something that even prominent science scientists in the world, they refuse, and they reject. And you know, they don't believe that. Science has the answers to all questions. And so these atheists, they only believe that something is real, if it can be proven scientifically, which naturally means that they won't believe in anything called the world of the unseen
to the point where some of them are even attempting to prove through science, things like consciousness,
feelings that we human beings have, or the concept of the soul.
They realize that these things are real and we can't really you know,
Say that they don't exist.
you know, how will science be able to prove it?
Because for them, science is the only way to prove anything. And so the reason why such people cannot fathom the idea of a creator for this universe is because according to them,
that creator cannot be observed.
Therefore, according to them, therefore he doesn't exist, if he cannot be observed.
If we can't take our telescopes and find him,
then it means he doesn't exist.
But we say logically,
this argument is flawed.
because not everything that you cannot see automatically
means that it doesn't exist.
Meaning that the non existence of God
is not something provable.
The biggest challenge to the atheists, say to the atheist,
prove to me,
the non existence of God,
prove to me that God does not exist.
Of course, they'll tell you prove to me God exists. And this is the point that they always keep on trying to hammer home.
No matter what you tell them, they say, prove that God exists, let us turn the tables on them, let us return the question onto them and say, prove that God does not exist.
And so even scientifically, you cannot prove it. And so,
this brings us to the next point. And that is that science is a field of knowledge that is used
to prove the observable world only.
This observable universe only, meaning that the realm of science is restricted to material things that we human beings can observe, with our limited senses.
And so Allah subhanho wa Taala, by definition, is a being that exists outside of material existence.
Allah subhanahu wa, tada
exists outside of this material world.
And so that's why you cannot observe him. That's why you can never prove the existence of a lot through the scientific method.
And this is something
that only one can understand once they understand
the true concept of a lot and his attributes.
Because for the atheists, he's thinking about a lot in human terms.
And that's because of the concept of God, in Christianity, where God came and you know, came in the form of a human being and he sallallahu sallam.
But we have to teach them the concept of Allah subhanahu attallah, the true concept of Allah, not the concept of a lot that is distorted, and that we don't even agree on.
And so once we clarify to them, what we believe about Allah, then this will basically bridge the gap
between us and these atheists, because many times
this gap exists because we haven't clarified our position concerning who Allah subhanahu attallah is.
That's what we have to explain to them.
in Islam, we believe in a God that
can never resemble
anything in this created world.
We believe in a God that is uncreated, that is even unimaginable.
Why? Because even our minds and what we imagine is from this material world,
at a loss of Hannah who would tada is beyond this material world that can be observed. And so this is how we answer in short, this doubt or this allegation that science has disproven, the existence of Allah subhanho wa Taala.
We move on to the next doubt.
And the next
objection to the existence of Allah subhana wa Tada.
And that is
the common question of the atheist, his objection to the proof that we give him and that is
that everything in existence has a creator.
I mean, everything that exists has a cause.
And nothing can exist without a cause. Therefore, there must be
a creator who caused this universe to come into existence.
The next question that they will ask you, their objection will be, then who created that creator?
Because you just said that everything has a cause? Okay, what was the cause of that creator?
What was the cause, for that creator to come into existence? So basically, who created the creator?
Once again, this objection is made by someone who does not have the right conception of Allah subhanho wa Taala.
He doesn't have the right idea of who Allah subhana wa tada is, what attributes does Allah possess? And so once again, he's thinking along these lines of materialism,
because for him, the only thing that exists is this material world, and whatever is outside of this material world. For him, he doesn't believe in it.
So he is comparing Allah to this created world that we live in.
And so to answer this dealt,
to answer this objection, we go back to
that proof that we mentioned concerning the laws of existence. And that is
the proof of the origin of creation, the causality argument,
what is this argument, basically, that the existence of material things proves that something or someone caused it to come into existence from nothing, because it is impossible for it to come into existence on its own, or without a cause? Nothing can come into existence on its own, without a cause.
And one of the things that we mentioned concerning this argument is that it naturally leads us to believe that this creator
is attributed with the attributes of
the absolute First,
the first cause, nothing preceded Allah subhanho wa Taala. A will a lady lays a cobbler who shade the first of whom there was nothing before him.
Why? Why did we say that this has to be an attribute of the Creator? Because if we were to say, for argument's sake, that the creator was not the first, then it means that there was another creator who created
Then naturally, the atheist will ask, okay, then who created the creator of the Creator?
And then the next question, who created the creator of the creator of the Creator,
and so on.
you'll just keep on going back in a cycle in a loop,
which has no end.
is something which is
It's something that is not possible.
This is something which is known as an infinite regress
an infinite regress of causes that goes back infinitely.
Why is this not possible? Because it would mean that we therefore would never exist, we wouldn't be existed today. If there was this infinite regress of causes into the eternal
but we do exist.
So therefore, there must have come a time when there was a beginning.
There must be a creator,
who was uncreated,
who has no beginning,
who is eternal, who there was no one who ever existed before him.
And so the conclusion is
that all of creation goes back to the Creator who created all things.
No one created him, he created everything.
He himself is not a part of this creation.
The only reason why this dope comes to our mind is we start thinking
of the Creator in terms of
what he has created.
And so Allah is not a part of this creation, he is separate from it. He subhanahu attallah is not bound to the laws of this created universe.
Yes, one of the laws of this created universe is
that everything has a cause.
And this universe didn't come into existence without a cause. But Allah subhanho wa Taala himself is not a part of this universe, for us to say, therefore, what caused the law to come into existence?
And so this is what makes sense. And this is what is logical.
And so since this objection comes to the minds of many, and it causes them to have serious doubts,
and it's not a new doubt, but rather,
it's something that our Prophet Muhammad sallallahu alayhi wasallam, addressed 1400 years ago.
And so, he told us about it. He told us about this question. He guided us regarding it, he told us where it originates from, and he told us how to deal with this question.
And so the Prophet sallallahu alayhi wa sallam said, the people will keep on asking questions,
until someone will say, Allah created the universe, but who created Allah.
And then he sallallahu alayhi wa sallam said, Whoever encounters anything like that, then let him say, and to be law, I have believed in Allah, meaning affirm your belief in Allah. I believe in a line that's it.
In another narration of the same Hadith the Prophet sallallahu alayhi wa sallam said, Show you Tom will come to one of you and say, Who created such and such? Until he says to him, who created your Lord? When it reaches that stage? Let him seek refuge with ALLAH, meaning let him say arrow to belying ministry upon your regime, and then let him stop thinking about it. Let him stop thinking about it. So from this Hadith, we learn that what is the origin of this question? It's from shaitan. shaitan comes in whispers, these questions and these doubts in our mind.
How do we deal with it?
The Prophet sallallahu alayhi wa sallam told us three ways. One is to affirm your belief in Allah, say, are meant to be law, I have believed in Allah.
Secondly, seek refuge in Allah from shaitan say, rubella, Amina, shaytani, r rajim. Because you know that these doubts are coming from him.
And thirdly, to stop thinking about it, to just stop this line of thinking.
And so, the Prophet sallallahu alayhi wa sallam taught us how to deal with this doubt.
We now come to the last. And the third doubt that we want to cover today concerning the existence of a loss of Hannah who attalla
and this one, perhaps we'll go in a bit more deeper, because it relates to the current situation in the world today.
is, if God exists,
then why is there evil and suffering in the world?
If a truly compassionate, merciful
All knowledgeable, all powerful God exists, then why is there evil and human suffering in the world.
And so this
doubt is actually known as the problem of evil,
the problem of evil. And it is the most widely used objections that atheists they bring forth. In fact, most atheists, whether in the past or the present, they admit that it was this issue
that led them to disbelieve in Allah subhanho wa Taala.
And in reality, it is this emotional argument that is behind the atheism of most people today.
Most atheists, they don't reject a laws existence because of a genuine belief
that a law does not exist based on certain rational
arguments or certain scientific evidence. Most atheists in the world, they don't believe in Allah subhanho wa Taala, because of this emotional argument that they bring forward.
And so the reality is, the reality is that
has little to nothing
to do with Allah's existence.
In order to respond to this doubt of the atheist, you have to right from the get go, you have to explain to him that
this problem of evil does not prove nor disprove the existence of Allah subhanho wa Taala.
it is a presumption that is made only after believing in the existence of a law.
And so in reality, what this question debates is not,
if suffering exists, therefore, God does not exist know.
What this question debates is, certain attributes of Allah subhanho wa Taala.
And so, they say, if a compassionate, All Merciful, all powerful God exists, then his mercy would not allow suffering to exist, his power, would not allow suffering to exist, because to his power, he would relieve suffering, he would remove evil and suffering. This is what they say. And so, if we think about it, it's actually concerning the attributes of Allah
and not his existence.
It's concerning Allah has attributes of mercy, of justice, of power, of knowledge, that we Muslims, we believe in these attributes of Allah, in their perfect sense, and we'll talk about this.
this question does not naturally conclude, therefore, God does not exist. And so this is something very, very important to mention
to these atheists, because for them, they're just looking for an excuse. They're just looking for an excuse to deny the existence of Allah subhanho wa Taala. And we need to realize that we need to realize that this was that this is merely an excuse. And the reality is that you cannot conclude from this, that law does not exist. And so
this question, is not something that is supposed to even be debated between an atheist and someone who believes in Allah.
But rather, it is a question that has traditionally been debated among those who believe in the existence of a law.
this has always been debated under what is known
they debate the problem of evil and they look for a solution to it.
in what is known as theodicy, theodicy is basically the study of this, this question
a compassionate God exists, then how can there be evil and suffering? theodicy basically attempts to solve this question. And this is a term used by
Western academia and Christian theologians.
And the same goes with our Muslim scholars. Throughout history, our Muslim scholars have
brought a solution to this suppose ID and alleged problem of evil.
And so, even if we were to say, for argument's sake, that
Allah subhanho wa Taala is not attributed with the specific attributes,
then that does not mean that Allah does not exist, but that
he simply doesn't have these attributes.
And so you see the difference here,
you see the difference here,
you can't conclude from the problem of evil that God does not exist, what you can perhaps conclude with is
that, a God with these attributes designs this.
And that is because we have other proofs,
that there must be a creator for this universe. And those are the proofs that we have already covered.
So the question now is, what exactly is the problem of evil?
What is the definition of the problem of evil?
The problem of evil is that the existence of evil and human suffering
contradicts a lot being attributed with attributes of perfection,
like being the all powerful, the all knowledgeable, the Most Merciful.
The most just
they say, because him having these attributes would mean that he
does not allow
these attributes or having these attributes means that he must not allow evil and suffering to exist, whereas he does allow it, whereas a lot does allow it to exist.
And so for example,
what is happening in the world today, this pandemic,
look at how
it has spread.
And look at the magnitude
of what it has caused in the world today.
Not only has it
live led to a loss of life
in the 1000s. But it has called it has caused millions
to be ill and to have to suffer with this illness.
On top of that, it has caused the entire world to shut down.
No one can go about their normal life. This is
an example of suffering.
People are losing their jobs. This is an example of human suffering.
this is basically this is basically the problem of evil.
So how do we now respond? What is the best way for a Muslim to respond to the problem of evil? The Christians they have their method and others they have their answers. But how should the Muslim respond to this to this problem? Because even among Muslims, we have different ways in which people respond. And some are not really the best way to respond to this problem. But rather the best way is
by following the athlete the other student will jump
and that is our belief about Allah subhanho wa Taala What do we believe about Allah subhanho wa Taala.
And so to respond
to this problem of evil we say that those
Who have this objection?
They have gotten two things wrong.
Once we identified these two things, where they went wrong,
we'll be able to, we'll be able to solve
So, where did they go wrong?
They went wrong with two things.
They did not understand completely
the concept of evil and human suffering.
they did not properly understand the concept
of loss attributes.
So, they got two things wrong.
What does evil mean? What does human suffering mean? And on the other hand,
the attributes of Allah subhanho wa Taala, how are we supposed to look at them? How are we supposed to understand the attributes of Allah subhanahu wa tada like, his attribute of mercy has attribute of justice is attribute of knowledge and so on and so forth.
their definition of evil
is based on individualism
These people for them, the only good, the only happiness is through physical material pleasure.
And if that is taken away,
then it means pure evil. It means pure suffering, that cannot contain any good in it whatsoever.
Because for them the only way they think, is their individual benefit in this world.
And how can I maximize my physical enjoyment in this world?
For them, that's all that matters.
And so, if that is taken away from them,
then what befalls them has to be pure evil 100%.
There cannot be any good in it whatsoever.
And this is what leads many
kofod and atheists
a calamity a catastrophe befalls them. This is what leads many of them to suicide, because they don't see any good in that whatsoever.
They don't see any good in that whatsoever. Because for them, all that matters is this dunya that they live in and maximizing their pleasure in it.
They don't believe in anything called the Acura they don't believe in
any good coming out of the culture of Allah, as we're going to talk about.
And so, the correct concept of evil and suffering is by looking at whatever befalls us
not just from this one narrow perspective.
And so there is no such thing that is pure evil from all perspectives, rather
evil when we see it.
From our perspective, it is evil, yes.
But from other perspectives that we have not yet discovered.
There is good in it.
There is good in it.
But who believes in that only one who believes in Allah subhana wa Tada.
And so a disbeliever he'll never believe in that. Because for him all that matters is this worldly life.
And so, from our perspective, something it seems as being pure evil.
But from other perspectives, there is good in it.
There is good in it, but we may see that good and we may not see that good.
And so based on this understanding, we know there are lots of options.
Who attalla has never created, nor has he ever decreed anything that is pure evil, from all angles and perspectives. This is impossible.
This is impossible, but rather, the evil that Allah subhanho wa Taala creates
the suffering that Allah decrees. It is what we can refer to as relative evil
or relative suffering.
Meaning from our angle, it is evil, but from the angle of Allah subhanho wa Taala from the perspective of Allah,
it is not evil, there is good in there.
And in this way we affirm the existence of evil, while at the same time not attributing it to Allah.
Because we believe Yes, evil exists, but we don't attribute it to Allah subhanho wa Taala.
Because the Prophet sallallahu alayhi wa sallam, he said, we have to believe in the color, the good and the bad of it.
So yes, there is something called Bad that Allah decrees.
But in another Hadith, the Prophet sallallahu alayhi wa sallam making dua to Allah, He said will Heroku be awake?
And good, all of it is in your hands was shuru laser like,
as for evil, it is not a trivial it is not attributable to you Oh Allah.
So from this,
basically, combining these two ahaadeeth we say yes, Allah decrees evil, but what kind of evil is that? It is evil according to us.
Do we attribute evil to Allah? No.
Because for Allah what he decreed from his perspective subhanho wa Taala it is good.
And so based on this,
understand the correct concept of what does evil mean what does human suffering actually mean?
we said the second problem that they have is with the attributes of Allah subhana wa Tada.
when they objected to
Allah subhanho wa Taala, based on suffering existing,
it was based on their understanding of laws, attributes,
based on our human attributes,
and so they thought of Allah subhanho wa Taala in human terms.
They think about Allah subhanho wa Taala in human terms, for example, they have a certain perception of mercy, and what does mercy mean, based on what they have seen and witnessed of our human mercy, how a mother is merciful to her children,
how a husband is merciful, compassionate to his wife, and so on and so forth. So, they took that understanding and
they thought, the mercy of Allah must be the same.
Likewise, the justice of Allah subhanahu wa tada
they have a certain conception, perception of what does justice mean.
And that is in human terms, and then they apply that to Allah subhanho wa Taala every attribute of a law they thought about it in human terms, and this is where they went wrong.
This is where they went wrong.
And this is what led them to object to Allah subhanho wa Taala when he allows suffering to exist. And so,
the correct way to understand the attributes of Allah subhanahu wa tada is by realizing that he subhanho wa Taala in no way whatsoever resembles his creation.
Not in his essence, not in his being nor in his attributes.
And so, that is because a lot and his attributes are perfect in every way, whereas our human attributes are imperfect.
these people, they
took each attribute of a law
and isolated it on its own. Whereas what we're supposed to do is look at the attributes of a law comprehensively take all of the attributes of a law and put them together in front of you.
Instead, they took only certain attributes, while ignoring many others. So for example, they looked at the attribute of compassion, or Rama, the mercy of Allah,
and said, Allah must be merciful to his creation, therefore, he can never allow suffering to exist.
But they forgot about many other attributes of a law such as a lobbying Severe in punishment, a lot being the old, just, he doesn't allow injustice to exist.
So when certain people are being punished by a calamity, and they're suffering, it could be because
it could be as a punishment for them, because our show has justice, but they neglect that they neglect these attributes and only focus on certain attributes. So
for that, what the what we need to do is we need to look at all of those attributes together, and not isolate one from the other. And so based on this understanding, based on this understanding of the concept of evil, what does evil mean? What does suffering mean? And on the other hand, how are we supposed to look at the attributes of a lot based on this understanding, we see how Islam
resolves the suppose it problem.
And so when Allah subhanho wa Taala allows evil, firstly, it is evil to us.
But there is good in it from Allah.
And secondly, a lot allowing it does not mean that he is not merciful. It does not mean that he is not knowledgeable. It does not mean that he is not powerful. It does not mean that he is not just but rather,
it means that Allah allowed it for a greater wisdom.
Allah allowed it Yes.
But for a wise purpose, for a wise objection, for a wise objective.
Because a lot is the just, and he subhanho wa Taala does not do injustice to anyone. While io bilimora buka ohada. Your Lord does not do injustice to anyone.
And so sometimes, we may see the wisdom of Allah subhanho wa Taala.
In what he decrees of suffering, while other times, and most of the time, we may never be able to pinpoint exactly, where was the wisdom of a loss of Hannah, who was
an example of this so that it becomes easier to understand
a caring and loving doctor, or let's say a father,
who has a son
his leg has become injured.
And so the doctor says, If you want him to live, you're gonna have to amputate the leg, you're gonna have to cut off the leg.
So there is no doubt that this Father loves his son.
There is no doubt that the Father is merciful towards his son.
And he is full of compassionate and he's full of compassion to him.
the decision that he is about to make
is not understandable, cannot be comprehended by this by this young boy.
He doesn't see any good in it. I'm gonna lose my leg. What good can there possibly be in that?
He can't see any good in it. He only sees pure evil in it.
He only sees nothing but suffering in it.
So you understand here now, from his angle, it's suffering and evil, but from the angle of the father and the doctor. It's compassion. It's mercy. We want
we want you to live. And that's why we're doing this, we're doing this, because of our compassion towards you.
Likewise, those who may be watching this,
those who may be watching a father or a doctor cutting off the leg of a young boy, if they did, if they didn't know the circumstances, they will say this is pure evil. This is pure injustice.
This is cruel.
Because they're looking at it only from a certain angle. And that is, from what they can see only.
And so just because we cannot see the wisdom, behind the actions of Allah, behind the hudec of Allah subhanho wa Taala. It does not mean that
what Allah does is without purpose, or what Allah does is without compassion, or that what Allah does, is without wisdom,
all it means is that Allah subhanho wa Taala has hidden that wisdom from us. And so it comes under the world of the unseen, that our limited minds can never comprehend.
The world of the unseen, is not observable to us human beings.
And the attributes of Allah subhanho wa Taala is from the world of the unseen, we can never fully comprehend the attributes of Allah subhanho wa Taala.
And so you may ask,
why can't I comprehend the decisions of Allah? So now, let's say you've explained all of this to an atheist or a skeptic? And then he says,
okay, Why can I not comprehend the decisions of Allah?
Explain it to me, oh, Allah so that I can understand it.
So here we say to answer this, we say, just like our human senses have a limit.
Our hearing is limited to what Allah has created.
And so for example, you can't go out
in the middle of the day, at midday,
when there's no clouds in the sky, and you say, I want to look at the sun, I want to see the sun directly.
You won't be able to see it properly. Why? Because your sight has a limit.
Likewise, we can't see certain
We can't see
We can't see this virus that is Ravage the earth.
Does it mean that it does not exist? No.
It just means that our human capability of our sight cannot see it.
The same thing with hearing
we can hear certain things. And if they're too loud,
it will cause us to go deaf. At the same time, there are certain things we cannot hear.
For example, ants,
that roam the earth,
they have a sound.
But we human beings, our
faculty of hearing cannot pick up that sound, because it has a limit. But does that mean that we deny the existence of ants or that they lead off the sound? No.
All we say is that we cannot we cannot comprehend it through our senses.
And so Likewise, we say
just like our senses have limits. Our human minds also have limits. They have a limit in being able to comprehend a laws, actions and decisions. We can only comprehend the decisions of Allah the wisdom in what Allah decrees to a certain limit after that.
After that, we have to say,
Oh Allah, we believe in you, we believe in your color, the good and bad of it.
But that does not mean that just because we cannot comprehend it, it doesn't mean that
a lot of decisions are without wisdom, or that there is no good in it.
It simply means that we have reached a limit beyond that we cannot comprehend it.
So let's say now the atheist, he says, No,
I don't accept this.
I want to understand the laws wisdom.
You're telling me that
this pandemic in the world today that there is good in it?
How on earth? Can you believe that there is any good in this?
If you're saying there is good in it, then tell me what it is. I have to know the wisdom of Allah subhanho wa Taala, in allowing this suffering.
And so if he continues to argue like this, then basically, he is like a person
who has a glass in his hand, let's say a large jug in his hand, he goes to the edge of the ocean. And he says, I want
the entire water of the ocean inside this junk
inside of this glass junk,
Of course, that's impossible.
Of course, that's impossible. It'll break the junk.
we say concerning Allah subhanho, wa Taala.
behind his wisdom, of allowing,
suffering to exist.
Sometimes we may see that wisdom in that
we see the good in something that we perceive to be evil. But many times we don't see it, and many times we will never see it.
And that's why the scholars say concerning
this topic of the color of Allah subhanho wa Taala. To those who object to the color of Allah, they say that
the color of Allah
predestination is the secret of Allah. And it is a closed door that has been locked and the key has become forever lost.
The key is lost. We can never open the store.
And Imam Abu hanifa Rahim Allah He says, it is like a person who wants to see the sun in broad daylight is I will burn and he won't benefit in the least. You trying to find this mystery of the color of Allah? Why does he allow certain things to happen?
You trying to discover this mystery? It will, it will do you harm
and bring you no good. You won't benefit and trying to unravel this mystery. But rather, you will only be doing harm to yourself just like that person who goes
in broad daylight and says I want to look at the sun he'll burn his eye.
And so for every evil
for every human suffering,
there are always wise reasons for why Allah subhanahu wa tada allows it, some of these, Allah and His Messenger sallallahu alayhi wa sallam have told us
while other wisdoms of Allah, Allah has not told us
and so for example, what we learn through the Quran and through the Sunnah is that Allah subhanho wa Taala afflict us with these calamities with the human suffering that appears to us to be evil. Allah allows it sometimes as a wake up call.
Because of his compassion towards us, we're heading towards a hellfire.
And so Allah subhanahu wa tada afflicts us with this calamity
to make us to wake up
so that we repent from our sins.
A lot afflicts us with these as punishments
For the kuffar and as a wake up call for the Muslim
and that's why I showed all the Allahu Ana. She asked the Prophet sallallahu alayhi wa sallam about the plague.
And he sallallahu alayhi wa sallam said that it was a punishment, that allow us to send upon whomever He wills, but for the believer, a lot of mercy.
Also, we learn in Islam, that these calamities and human suffering
are a source of purification for our sins. When we become ill, it is a purification of our sins.
Also, we learned that it is compensation for our sins, our sins get erased.
As a prophet sallallahu alayhi wa sallam told us that no calamity befalls a believer.
No misery touches him. No adversity befalls him.
No injury is he afflicted with not even a small throne, not even a small Thorn that pricks him. Except that in each of these is expiation of his sin, Your sins are getting erased.
Also the reward of the hero
for the believers who are patient, and they endure patiently through these
difficult testing times, where it seems as if suffering,
there is great reward for the believers. And
so this is how Islam resolves. The so called problem of evil. We ask Allah subhanho wa Taala. To grant us all beneficial knowledge. We ask Allah subhanahu wa taala to make us to see, to make us to see
these concepts in light of what the scholars of Jamaica have taught us. We ask Allah subhanho wa Taala to relieve those who are suffering from this current pandemic. We ask Allah subhanho wa Taala to send the cure,
just like he has sent this disease. Also Lola who was Salam ala nabina Muhammad, while early he was so happy he was seldom at the Sleeman kathira was Salam Alaikum warahmatullahi wabarakatuh